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{{Short description|Latin liturgical use in Britain}} | |||
<!-- Unsourced image removed: ] -->The '''Sarum Rite''' (more properly called '''Sarum Use''') was a variant of the ] widely used for the ordering of Christian public worship, including the ] and the ], in the ] before the ]. | |||
<noinclude>{{Requested move notice|1=Sarum Missal|2=Talk:Use of Sarum#Requested move 2 January 2025}} | |||
</noinclude>{{Use dmy dates|date=December 2020}} | |||
], which developed the Sarum Use in the Middle Ages.]] | |||
The '''Use of Sarum''' (or '''Use of Salisbury''', also known as the '''Sarum Rite''') is the ] of the ] developed at ] and used from the late ] until the ].<ref name="Sandon">{{cite encyclopedia |last1=Sandon |first1=Nicholas |title=Salisbury, Use of |date=2001 |doi=10.1093/gmo/9781561592630.article.24611}}</ref> It is largely identical to the ], with about ten per cent of its material drawn from other sources.<ref>{{cite web |last1=Renwick |first1=William |title=About |url=https://hmcwordpress.humanities.mcmaster.ca/renwick/about/ |website=The Sarum Rite |publisher=McMaster University |access-date=20 June 2020}}</ref> The cathedral's liturgy was widely respected during the ], and churches throughout the ] and parts of ] adapted its customs for celebrations of the ] and ]. The Sarum Rite has a unique ] position in influencing and being authorized for liturgical use by the ], ], as well as the ]. | |||
Various parts of Britain and Ireland developed local variants of the Western ]: the Sarum Rite was originally the local form used in the ] and ]; it later became prevalent throughout much of the ], particularly in southern England. Although abandoned after the 16th century, it was also a notable influence on the pattern of ] ] represented in the ]. Occasional interest in and attempts at restoration of the liturgy by Anglicans and Roman Catholics have not produced a general revival, however. | |||
== |
==Origins== | ||
] | ].]] | ||
In 1078, ] appointed ], a ] nobleman, as ] (the |
In 1078, ] appointed ], a ] nobleman, as ] (the period name of the site whose ruins are now known as ]).<ref name="Webber">{{Cite encyclopedia |last=Webber |first=Teresa |date=2011 |title=Osmund (d. 1099), bishop of Salisbury |language=en |doi=10.1093/ref:odnb/20902}}</ref> As ], Osmund initiated some revisions to the extant Celtic-Anglo-Saxon rite and the local adaptations of the Roman rite, drawing on both Norman and ] traditions. | ||
Nineteenth-century liturgists theorized that the liturgical practices of ] in northern ] inspired the Sarum ]. The Normans had deposed most of the Anglo-Saxon episcopate, replacing them with Norman bishops, of which Osmund was one. Given the similarities between the liturgy in Rouen and that of Sarum, it appears the Normans imported their French liturgical books as well.<ref name="PfaffOld">{{Cite book |last=Pfaff |first=Richard W. |title=The liturgy in medieval England: A history |date=2009 |publisher=Cambridge University Press |isbn=978-0-521-80847-7 |location=Cambridge |doi=10.1017/CBO9780511642340.016 |chapter=Old Sarum: the beginnings of Sarum Use |pages=350–364}}</ref> | |||
The Use of Sarum refers not only to the text and rubrics of the Mass, but also the calendar of saints, feasts and fast days, the readings and other liturgical practices. For example, on ] individuals who had been excommunicated for serious sins and then confessed were publicly received back into communion in the ''Reconciliation of the Penitents'' ceremony.<ref>{{cite book |last1=Harper |first1=John |title=The Reconciliation of Penitents |date=2010 |url=http://www.experienceofworship.org.uk/wp-content/uploads/2016/08/dp21_t01_61_01.pdf}}</ref><ref>{{cite web |title=Reconciliation of the Penitents in the Sarum Rite |url=https://acatholiclife.blogspot.com/2011/08/reconciliation-of-penitents-in-sarum.html |website=A Catholic Life}}</ref> | |||
{{cquote|"This conjecture approaches certainty when it is found that the Use of Rouen and that of Sarum were almost identical in the 11th century. A curious and interesting illustration of this will be found in an extract of a Rouen manuscript missal, assumed to be 650 years old... The Rouen Pontifical, of about 1007 A.D., quoted in the same work, shows a like affinity of that of Sarum and Exeter in later days."<ref></ref>}} | |||
==Dissemination== | |||
The revisions during Osmund's episcopate resulted in the compilation of a new ], ], and other liturgical manuals, which came to be used throughout southern ], ], and parts of ]. | |||
The revisions during Osmund's episcopate resulted in the compilation of a new ], ], and other liturgical manuals, which came to be used throughout southern ], ], and parts of ].<ref name="CheungSalisbury2015">{{Cite book |last=Cheung Salisbury |first=Matthew |title=The secular liturgical office in late medieval England |series=Medieval Church Studies |isbn=978-2-503-54806-7 |oclc=895714142 |doi=10.1484/M.MCS-EB.5.112246 |date=2015|volume=36 |url=https://ora.ox.ac.uk/objects/uuid:c634eb66-b4f2-4ab7-bc45-25561662a115 }}</ref> | |||
Some ] |
Some ] issued their own missals, inspired by the Sarum rite, but with their own particular prayers and ceremonies. Some of these are so different that they have been identified as effectively distinct liturgies, such as those of ], ], ], and ]. Other missals (such as those of ] or ]) were more evidently based on the Sarum rite and varied only in details.<ref name="PfaffNew">{{Cite book |last=Pfaff |first=Richard W. |title=The liturgy in medieval England: A history |date=2009 |publisher=Cambridge University Press |isbn=978-0-521-80847-7 |location=Cambridge |doi=10.1017/CBO9780511642340.016 |chapter=New Sarum and the spread of Sarum Use |pages=365–387}}</ref> | ||
Liturgical historians believe the Sarum rite had a distinct influence upon other usages of the ] outside England, such as the ] in ] and the ] in ].<ref>{{Cite book |last=Coleman |first=Joyce |title=England and Iberia in the Middle Ages, 12th–15th Century: Cultural, Literary, and Political Exchanges |date=2007 |publisher=Palgrave Macmillan |isbn=978-0-230-60310-3 |editor-last=Bullón-Fernández |editor-first=María |series=The New Middle Ages |location=New York |pages=135–165 |language=en |doi=10.1057/9780230603103_8 |chapter=Philippa of Lancaster, Queen of Portugal—And Patron of the Gower Translations?}}</ref><ref name="PfaffFinal">{{Cite book |last=Pfaff |first=Richard W. |title=The liturgy in medieval England: A history |date=2009 |publisher=Cambridge University Press |isbn=978-0-521-80847-7 |location=Cambridge |doi=10.1017/CBO9780511642340.019 |chapter=Southern England: Final Sarum Use |pages=412–444}}</ref> Following the ] in ], ] became the first bishop of the restored ], and introduced the Sarum rite for the liturgy of the mass in his diocese, a use which continued until 1536, when the ] introduced the Roman rite as a response against the ].<ref>{{cite web |last1=Salvucci |first1=Claudio |title=Zairean? Or Sarum? The Forgotten Congolese Liturgy |url=https://www.liturgicalartsjournal.com/2022/08/zairean-or-sarum-forgotten-congolese.html |website=Liturgical Arts Journal |access-date=2024-01-19}}</ref> It has even been speculated that through Portuguese missionaries the Sarum Use might have even been used in the Congo.<ref>{{cite web |last1= |first1= |title=The basilica of Mártires in the Chiado area of Lisbon is dedicated to the English Crusaders |url=https://www.bhsportugal.org/anglo-portuguese-timeline/the-basilica-of-martires-in-the-chiado-area-of-lisbon-is-dedicated-to-the-english-crusaders |website=Brisith Historical Society of Portugal |access-date=2024-08-22}}</ref> | |||
Liturgical historians believe the Sarum rite had a distinct influence upon other usages of the ] outside England, such as the '''Nidaros rite''' in ] and the '''Braga rite''' in ]. | |||
==Sarum Mass ritual== | |||
When the ] separated from the Roman Church in the 1530s, it initially retained the Sarum rite, with gradual modifications. Under ], Protestant pressure for public worship in English resulted in its replacement by successive versions of the ] in 1549 and 1552. ] restored the Sarum rite in 1553 and promulgated it throughout England, but it was finally abolished by ] in 1559. The Sarum rite continued to be used by Roman Catholic ] until it was gradually replaced by the Tridentine use. | |||
] | |||
Masses according to the Use of Sarum were similar to the ], both being adaptations of the Roman Rite from different periods with an almost identical ],<ref>{{cite book |last1=Fortescue |first1=Adrian |title=The mass; a study of the Roman liturgy |date=1914 |publisher=London, New York, Longmans, Green |url=https://archive.org/details/massstudyofroman00fort}}</ref>{{rp|202-204}} but with even more parts, lavishness and busy rubrics:<ref>{{cite web |last1=Wight |first1=Robert |title=The Sarum Use |url=https://anglicanhistory.org/essays/wright/sarum.pdf |website=Project Canterbury |access-date=10 January 2025}}</ref> there are eighty ] for Sarum-use Masses but only five for Tridentine-use Masses.<ref>{{cite book |last1=Joseph |first1=James R. |title=Sarum Use and Disuse: A Study in Social and Liturgical History |date=2016 |publisher=University of Dayton |url=http://rave.ohiolink.edu/etdc/view?acc_num=dayton1470048407 |language=en}}</ref>{{rp|92}} It had a high Mass and a Low Mass. | |||
The high Mass of Sundays and great feasts involved up to four sacred ministers: ], ], ], and ]. It was customary for them to visit in procession all the altars of the church and cense them, ending at the great ] (or whatever barrier between the laity and the altar), where ] and ] would be sung. At the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions.{{citation needed|date=January 2025}} | |||
==Revival== | |||
<!-- Unsourced image removed: ] -->Many of the ornaments and ceremonial practices associated with the Sarum rite - though not the full liturgy itself - were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic ] in the Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman", and they took advantage of the 'Ornaments Rubric' of 1559 which directed that English churches were to be furnished as they had been at the start of Edward VI's reign, which is to say, in Sarum fashion with few concessions to Protestant practice. However, there was a tendency to read back ] centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. It was asserted, for instance, that Sarum had a well-developed series of colours of ] for different ]. Indeed, there may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in the ]), but most churches were simply too poor to have several sets of vestments, and so used what they had. There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the ] was sung, for instance, varied enormously; from a ] at the ], from a lectern in the ], or even on the ]. | |||
There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the ] was sung, for instance, varied enormously; from a ] at the ], from a lectern in the ], to the feature described as the 'pulpitum', a word used ambiguously for the place of reading (a pulpit) or for the ]. Some scholars thought that the readings were proclaimed from the top of the rood screen, which was most unlikely given the tiny access doors to the rood loft in most churches. This would not have permitted dignified access for a vested Gospel procession.{{citation needed|date=January 2025}} | |||
Chief among the proponents of Sarum customs was the Anglican priest ], who put these into practice at his parish of St Mary's, ], in ], and explained them at length in ''],'' which ran through several editions. This style of worship has been retained in some present-day Anglican churches and monastic institutions. | |||
The procession then vested for Mass. Sarum had a well-developed series of colours of ] for different ]. There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in the ]), but if a church were simply too poor to have several sets of vestments, they used what they had.{{citation needed|date=January 2025}} | |||
The Sarum Mass has occasionally been celebrated within the Roman Catholic Church. A brief resurgence of interest in the 19th century did not lead to a revival. More recently, | |||
a Sarum Mass was organised by ] for the celebration on the Feast of ] at the Anglican chapel of ], England, in 1997. In April 2000, ], then ], celebrated the Sarum Mass in the ]'s King's College Chapel to commemorate the quincentenary of the pre-Reformation founding of the chapel by ], Bishop of ]. | |||
Some of the prayers of the Mass are unique, such as the priest's preparation prayers for Holy Communion. Some ceremonies differ from the ], though they are not unknown in other forms of the western rites: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. These distinctions have been evaluated as "of the most trifling character."<ref>{{cite book|title=Publications of the Catholic Truth Society|volume=XXV|chapter=The Book of Common Prayer and the Mass|last=Laing|first=R.C.|page=4|location=]|publisher=]|date=1895|url=https://books.google.com/books?id=2IYQAAAAIAAJ&dq=%22The+Book+of+Common+Prayer+and+the+Mass%22+laing&pg=PA1|access-date=1 March 2022}}</ref> The chalice was prepared between the readings of the Epistle and the Gospel. In addition, in common with many monastic rites, after the Elevation the celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the ]. It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of ] was read while the priest made his way back to the sacristy.<ref>{{Cite book |last=Duffy |first=Eamon |title=The stripping of the altars: Traditional religion in England, c.1400-c.1580 |date=2005 |publisher=Yale University Press |isbn=0-300-10828-1 |edition=2 |location=New Haven |oclc=60400925 |page=124}}</ref> Two candles on the altar were customary, though others were placed around it and on the rood screen. The Sarum missal calls for a low bow as an act of reverence, rather than the ].<ref>{{Cite book |last=Dearmer |first=Percy |url=https://archive.org/details/parsonshandbookc00dearuoft |title=The parson's handbook: containing practical directions both for parsons and others as to the management of the Parish Church and its services according to the English use, as set forth in the Book of Common Prayer |publisher=Oxford University Press |year=1907 |location=London |pages=226–241 |edition=7}}</ref> | |||
The Sarum Use has been revived in the ] among a number of communities, including a large number of ] Parishes and Missions of the ] ]; it is also used, in adapted form, by Western Rite members of the ], including Saint Petroc Monastery and its missions<ref>http://www.orthodoxresurgence.co.uk/Petroc/sarum.htm</ref>. | |||
Notably, there are no prayers or rubrics in the extant texts that show how lay communion was performed.<ref name="Joseph"/>{{rp|101}} | |||
==Sarum ritual== | |||
==Modern period== | |||
<!-- Unsourced image removed: ] -->The ceremonies of the Sarum liturgy are often elaborate, compared to many other Roman rites. The Mass of Sundays and great feasts involved up to four sacred ministers: ], ], ], and ]. It was customary to visit in procession all the altars of the church and cense them, ending at the great rood screen, where ] and collects would be sung. Finally here at the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions. The procession then went to vest for Mass. (This vesting would usually have taken place at the altar where Mass was to be celebrated, since vestries and sacristies are, except in the largest churches, largely a modern introduction.) | |||
===English Reformation=== | |||
Even after the ] was established separate from the ], the ] declared in 1543 that the Sarum ] would be used for the ].<ref>{{Cite journal |last=Edwards |first=Owain Tudor |date=1989 |title=How many Sarum antiphonals were there in England and Wales in the middle of the sixteenth century? |journal=Revue Bénédictine |volume=99 |issue=1–2 |pages=155–180 |doi=10.1484/J.RB.4.01418 |issn=0035-0893}}</ref><ref>{{cite web| url=http://anglicanhistory.org/essays/wright/sarum.pdf | title=The Sarum use | access-date=2024-01-19 | first=J. Robert| last=Wright}}</ref> Under ], the use provided the foundational material for the '']'' and remains influential in English liturgies.<ref>{{Cite thesis |last=Krick-Pridgeon |first=Katherine |title='Nothing for the godly to fear': Use of Sarum Influence on the 1549 Book of Common Prayer |date=2018 |degree=Doctoral |publisher=Durham University |url=http://etheses.dur.ac.uk/12868/}}</ref> ] restored the Use of Sarum in 1553, but it fell out of use under ]. New priests arriving from Douai were trained in the new Tridentine Use (of the '']''), so the Use of Sarum, and its fasting requirements, waned by the end of the century.<ref name="Joseph"/>{{rp|145 ''et seq''.}} | |||
Sarum Use remains a permitted use for Roman Catholics, as ] permitted the continuation of uses more than two hundred years old under the ] '']''.<ref name="Joseph">{{Cite thesis |last=Joseph |first=James R. |title=Sarum Use and Disuse: A Study in Social and Liturgical History |date=2016 |publisher=University of Dayton |url=http://rave.ohiolink.edu/etdc/view?acc_num=dayton1470048407 |language=en}}</ref> In practice, a brief resurgence of interest in the 19th century did not lead to a revival.<ref>{{Cite book |last=Cheung Salisbury |first=Matthew |title=Understanding medieval liturgy : essays in interpretation |isbn=978-1-134-79760-8 |chapter=Rethinking the uses of Sarum and York: a historiographical essay |date=15 May 2017 |oclc=1100438266}}</ref> | |||
Some of the prayers of the mass are unique, such as the priest's preparation prayers for Holy Communion. The ceremonies are unique also: the offering of the bread and wine was made by one act; after the Elevation the celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the ]. Communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of ] was read while the priest made his way back to the sacristy. Two candles on the altar were customary, though others were placed around it and on the rood screen. The Sarum missal suggests that the ] is not used, a low bow being customary, but it is not impossible that by the sixteenth century it had been introduced. | |||
Some ] congregations have adopted the use due to its antiquity and similarities with the ].<ref name="Mayer">{{Cite book |last=Mayer |first=Jean-François |title=Orthodox Identities in Western Europe: Migration, Settlement and Innovation |place=London |date=2016 |publisher=Routledge |isbn=978-1-315-59914-4 |editor-last=Hämmerli |editor-first=Maria |language=en |chapter='We are westerners and must remain westerners': Orthodoxy and Western Rites in Western Europe |doi=10.4324/9781315599144 |pages=267–290}}</ref> This includes Western Rite members of the ], as well as the ] ]. | |||
The Sarum rite was the original basis of the liturgy in the ] ]. This is most evident in its sequence of Major Propers for the Sundays in ], which vary considerably from those used in the Roman ]. It also inspired the counting of Sundays after Trinity rather than Pentecost. One may also take note of the marriage rite and the Sarum custom of "plighting troths". | |||
In spite of interest in the Sarum Use, its publication in Latin sources from the sixteenth century and earlier has inhibited its modern adoption. Several academic projects are gradually improving its accessibility. From 2009 to 2013, ] produced a series of films and other resources as part of ''The Experience of Worship'' research project.<ref>{{Cite journal |last=Harper |first=Sally |date=2 January 2017 |title=The Experience of Worship in Late Medieval Cathedral and Parish Church |journal=Material Religion |volume=13 |issue=1 |pages=127–130 |doi=10.1080/17432200.2017.1270593 |s2cid=192006233 |issn=1743-2200}}</ref><ref>{{Cite web |title=Experience of Worship |url=http://www.experienceofworship.org.uk/ |access-date=20 June 2020 |website=Bangor University}}</ref> In 2006, ] launched an ongoing project to create an edition and English translation of the complete Sarum Use with its original ], resulting in the publication of over 10,000 musical works, and expected to be completed in 2022.<ref>{{Cite web |last=Renwick |first=William |title=The Sarum Rite |url=http://www.sarum-chant.ca |language=en-US |publisher=McMaster University |publication-place=Hamilton, ON}}</ref> | |||
===Influence on Anglo-Catholic Anglican liturgy=== | |||
The ritual of Sarum Use has influenced even churches that do not use its text, obscuring understanding of the original: | |||
{{Blockquote|text=The modern fame of the Use of Sarum is to a great extent an accidental product of the political and religious preoccupations of 19th-century English ecclesiastics and ecclesiologists. The Use certainly deserves attention and respect as an outstanding intellectual achievement, but it is far from unique, and the fascination that it has exerted still threatens to limit rather than increase our understanding of the medieval English Church.<ref name="Sandon"/>}} | |||
<!-- Unsourced image removed: ] -->Many of the ornaments and ceremonial practices associated with the Sarum rite—though not the full liturgy itself—were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic ] in the Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman." They took advantage of the ']' of 1559, which directed that English churches were to use "...such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of Edward VI of England," i.e. January 1548 - January 1549, before the First Prayer Book came into effect in June of the latter year (which authorized the use of traditional vestments and was quite explicit that the priest shall wear an alb, vestment (chasuble) or cope and that the deacons shall be vested in albs and tunicles (dalmatics). However, there was a tendency to read back ] centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. | |||
Chief among the proponents of Sarum customs was the Anglican priest ], who put these into practice (according to his own interpretation) at his parish of St Mary the Virgin, ], in ]. He explained them at length in ''],'' which ran through several editions.<ref>{{Cite journal |last=Bates |first=J. Barrington |date=2004 |title=Extremely beautiful, but eminently unsatisfactory: Percy Dearmer and the healing rites of the Church, 1909–1928 |jstor=42612398 |journal=Anglican and Episcopal History |volume=73 |issue=2 |pages=196–207 |issn=0896-8039}}</ref> This style of worship has been retained in some present-day Anglican churches and monastic institutions, where it is known as "English Use" (Dearmer's term) or "Prayer Book Catholicism". | |||
===Modern influence on Catholic liturgies=== | |||
The ] is found in the modern '']'' missal (which documents the ] of the ] for use in the ] churches set up for Anglicans and Methodists transferring to Roman Catholicism.) The prayer has a long history, being found in the Use of Sarum and several pre-cursor liturgies since from the 10th century, but it was adopted into its current position by ]'s ] and thence into Methodist liturgies. | |||
==In popular culture== | |||
*] refers to the "Sarum Rule" in Book I of her 1905 novel '']''. | |||
==References== | ==References== | ||
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==External links== | ==External links== | ||
*: ongoing edition and English translation of the complete Sarum Use | |||
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* The book of Psalms sung in by Sarah James. | |||
* "" on '']''. 1912. | |||
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* A discussion of the service books of the Use of Sarum, including texts. | |||
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'''Recreations''' | |||
==The Sarum Mass== | |||
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*: films and resources for the general public on worship in late medieval England produced in 2009–13 | |||
==The Sarum Breviary and Antiphonale== | |||
* : A service of Vespers demonstrating perhaps what a service might look like if the Sarum Use had remained in practice, put together in Philadelphia by the Durandus Institute | |||
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* : a recreation of the two last offices of the day, Vespers and Compline, followed, as was custom, by the "Salve Regina", performed by Oxford-based early music ensemble, Antiquum Documentum in the Medieval ] for the feast of St. Cecilia 2023 | |||
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* : the infamous Procession and High Mass according to the Use of Sarum that took place in the Chapel of ] in 1997 | |||
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==Media== | |||
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Latest revision as of 13:21, 15 January 2025
Latin liturgical use in BritainA request that this article title be changed to Sarum Missal is under discussion. Please do not move this article until the discussion is closed. |
The Use of Sarum (or Use of Salisbury, also known as the Sarum Rite) is the liturgical use of the Latin rites developed at Salisbury Cathedral and used from the late eleventh century until the English Reformation. It is largely identical to the Roman Rite, with about ten per cent of its material drawn from other sources. The cathedral's liturgy was widely respected during the late Middle Ages, and churches throughout the British Isles and parts of northwestern Europe adapted its customs for celebrations of the Eucharist and canonical hours. The Sarum Rite has a unique ecumenical position in influencing and being authorized for liturgical use by the Roman Catholic Church, Eastern Orthodox Church, as well as the Anglican Communion.
Origins
In 1078, William of Normandy appointed Osmund, a Norman nobleman, as bishop of Salisbury (the period name of the site whose ruins are now known as Old Sarum). As bishop, Osmund initiated some revisions to the extant Celtic-Anglo-Saxon rite and the local adaptations of the Roman rite, drawing on both Norman and Anglo-Saxon traditions.
Nineteenth-century liturgists theorized that the liturgical practices of Rouen in northern France inspired the Sarum liturgical books. The Normans had deposed most of the Anglo-Saxon episcopate, replacing them with Norman bishops, of which Osmund was one. Given the similarities between the liturgy in Rouen and that of Sarum, it appears the Normans imported their French liturgical books as well.
The Use of Sarum refers not only to the text and rubrics of the Mass, but also the calendar of saints, feasts and fast days, the readings and other liturgical practices. For example, on Maundy Thursday individuals who had been excommunicated for serious sins and then confessed were publicly received back into communion in the Reconciliation of the Penitents ceremony.
Dissemination
The revisions during Osmund's episcopate resulted in the compilation of a new missal, breviary, and other liturgical manuals, which came to be used throughout southern England, Wales, and parts of Ireland.
Some dioceses issued their own missals, inspired by the Sarum rite, but with their own particular prayers and ceremonies. Some of these are so different that they have been identified as effectively distinct liturgies, such as those of Hereford, York, Bangor, and Aberdeen. Other missals (such as those of Lincoln Cathedral or Westminster Abbey) were more evidently based on the Sarum rite and varied only in details.
Liturgical historians believe the Sarum rite had a distinct influence upon other usages of the Roman rite outside England, such as the Nidaros rite in Norway and the Braga Rite in Portugal. Following the siege of Lisbon in 1147, Gilbert of Hastings became the first bishop of the restored bishopric of Lisbon, and introduced the Sarum rite for the liturgy of the mass in his diocese, a use which continued until 1536, when the Cardinal-Infante Afonso of Portugal introduced the Roman rite as a response against the Anglican Schism. It has even been speculated that through Portuguese missionaries the Sarum Use might have even been used in the Congo.
Sarum Mass ritual
Masses according to the Use of Sarum were similar to the Tridentine Mass, both being adaptations of the Roman Rite from different periods with an almost identical Roman Canon, but with even more parts, lavishness and busy rubrics: there are eighty sequences for Sarum-use Masses but only five for Tridentine-use Masses. It had a high Mass and a Low Mass.
The high Mass of Sundays and great feasts involved up to four sacred ministers: priest, deacon, subdeacon, and acolyte. It was customary for them to visit in procession all the altars of the church and cense them, ending at the great rood screen (or whatever barrier between the laity and the altar), where antiphons and collects would be sung. At the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions.
There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the Epistle was sung, for instance, varied enormously; from a lectern at the altar, from a lectern in the quire, to the feature described as the 'pulpitum', a word used ambiguously for the place of reading (a pulpit) or for the rood screen. Some scholars thought that the readings were proclaimed from the top of the rood screen, which was most unlikely given the tiny access doors to the rood loft in most churches. This would not have permitted dignified access for a vested Gospel procession.
The procession then vested for Mass. Sarum had a well-developed series of colours of vestments for different feasts. There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in the Ambrosian rite), but if a church were simply too poor to have several sets of vestments, they used what they had.
Some of the prayers of the Mass are unique, such as the priest's preparation prayers for Holy Communion. Some ceremonies differ from the Tridentine Mass, though they are not unknown in other forms of the western rites: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. These distinctions have been evaluated as "of the most trifling character." The chalice was prepared between the readings of the Epistle and the Gospel. In addition, in common with many monastic rites, after the Elevation the celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the Agnus Dei. It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of St John's Gospel was read while the priest made his way back to the sacristy. Two candles on the altar were customary, though others were placed around it and on the rood screen. The Sarum missal calls for a low bow as an act of reverence, rather than the genuflection.
Notably, there are no prayers or rubrics in the extant texts that show how lay communion was performed.
Modern period
English Reformation
Even after the Church of England was established separate from the Catholic Church, the Canterbury Convocation declared in 1543 that the Sarum Breviary would be used for the canonical hours. Under Edward VI of England, the use provided the foundational material for the Book of Common Prayer and remains influential in English liturgies. Mary I restored the Use of Sarum in 1553, but it fell out of use under Elizabeth I. New priests arriving from Douai were trained in the new Tridentine Use (of the Missale Romanum), so the Use of Sarum, and its fasting requirements, waned by the end of the century.
Sarum Use remains a permitted use for Roman Catholics, as Pope Pius V permitted the continuation of uses more than two hundred years old under the Apostolic Constitution Quo primum. In practice, a brief resurgence of interest in the 19th century did not lead to a revival.
Some Western Rite Orthodox congregations have adopted the use due to its antiquity and similarities with the Byzantine Rite. This includes Western Rite members of the Russian Orthodox Church Outside Russia, as well as the Old Calendarist Autonomous Orthodox Metropolia of North and South America and the British Isles.
In spite of interest in the Sarum Use, its publication in Latin sources from the sixteenth century and earlier has inhibited its modern adoption. Several academic projects are gradually improving its accessibility. From 2009 to 2013, Bangor University produced a series of films and other resources as part of The Experience of Worship research project. In 2006, McMaster University launched an ongoing project to create an edition and English translation of the complete Sarum Use with its original plainsong, resulting in the publication of over 10,000 musical works, and expected to be completed in 2022.
Influence on Anglo-Catholic Anglican liturgy
The ritual of Sarum Use has influenced even churches that do not use its text, obscuring understanding of the original:
The modern fame of the Use of Sarum is to a great extent an accidental product of the political and religious preoccupations of 19th-century English ecclesiastics and ecclesiologists. The Use certainly deserves attention and respect as an outstanding intellectual achievement, but it is far from unique, and the fascination that it has exerted still threatens to limit rather than increase our understanding of the medieval English Church.
Many of the ornaments and ceremonial practices associated with the Sarum rite—though not the full liturgy itself—were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic Oxford Movement in the Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman." They took advantage of the 'Ornaments Rubric' of 1559, which directed that English churches were to use "...such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of Edward VI of England," i.e. January 1548 - January 1549, before the First Prayer Book came into effect in June of the latter year (which authorized the use of traditional vestments and was quite explicit that the priest shall wear an alb, vestment (chasuble) or cope and that the deacons shall be vested in albs and tunicles (dalmatics). However, there was a tendency to read back Victorian centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries.
Chief among the proponents of Sarum customs was the Anglican priest Percy Dearmer, who put these into practice (according to his own interpretation) at his parish of St Mary the Virgin, Primrose Hill, in London. He explained them at length in The Parson's Handbook, which ran through several editions. This style of worship has been retained in some present-day Anglican churches and monastic institutions, where it is known as "English Use" (Dearmer's term) or "Prayer Book Catholicism".
Modern influence on Catholic liturgies
The Collect for Purity is found in the modern Divine Service missal (which documents the Anglican Use of the Roman rite for use in the personal ordinariate churches set up for Anglicans and Methodists transferring to Roman Catholicism.) The prayer has a long history, being found in the Use of Sarum and several pre-cursor liturgies since from the 10th century, but it was adopted into its current position by Thomas Cranmer's Book of Common Prayer and thence into Methodist liturgies.
In popular culture
- Edith Wharton refers to the "Sarum Rule" in Book I of her 1905 novel The House of Mirth.
References
- ^ Sandon, Nicholas (2001). Salisbury, Use of. doi:10.1093/gmo/9781561592630.article.24611.
- Renwick, William. "About". The Sarum Rite. McMaster University. Retrieved 20 June 2020.
- Webber, Teresa (2011). Osmund (d. 1099), bishop of Salisbury. doi:10.1093/ref:odnb/20902.
- Pfaff, Richard W. (2009). "Old Sarum: the beginnings of Sarum Use". The liturgy in medieval England: A history. Cambridge: Cambridge University Press. pp. 350–364. doi:10.1017/CBO9780511642340.016. ISBN 978-0-521-80847-7.
- Harper, John (2010). The Reconciliation of Penitents (PDF).
- "Reconciliation of the Penitents in the Sarum Rite". A Catholic Life.
- Cheung Salisbury, Matthew (2015). The secular liturgical office in late medieval England. Medieval Church Studies. Vol. 36. doi:10.1484/M.MCS-EB.5.112246. ISBN 978-2-503-54806-7. OCLC 895714142.
- Pfaff, Richard W. (2009). "New Sarum and the spread of Sarum Use". The liturgy in medieval England: A history. Cambridge: Cambridge University Press. pp. 365–387. doi:10.1017/CBO9780511642340.016. ISBN 978-0-521-80847-7.
- Coleman, Joyce (2007). "Philippa of Lancaster, Queen of Portugal—And Patron of the Gower Translations?". In Bullón-Fernández, María (ed.). England and Iberia in the Middle Ages, 12th–15th Century: Cultural, Literary, and Political Exchanges. The New Middle Ages. New York: Palgrave Macmillan. pp. 135–165. doi:10.1057/9780230603103_8. ISBN 978-0-230-60310-3.
- Pfaff, Richard W. (2009). "Southern England: Final Sarum Use". The liturgy in medieval England: A history. Cambridge: Cambridge University Press. pp. 412–444. doi:10.1017/CBO9780511642340.019. ISBN 978-0-521-80847-7.
- Salvucci, Claudio. "Zairean? Or Sarum? The Forgotten Congolese Liturgy". Liturgical Arts Journal. Retrieved 19 January 2024.
- "The basilica of Mártires in the Chiado area of Lisbon is dedicated to the English Crusaders". Brisith Historical Society of Portugal. Retrieved 22 August 2024.
- Fortescue, Adrian (1914). The mass; a study of the Roman liturgy. London, New York, Longmans, Green.
- Wight, Robert. "The Sarum Use" (PDF). Project Canterbury. Retrieved 10 January 2025.
- Joseph, James R. (2016). Sarum Use and Disuse: A Study in Social and Liturgical History. University of Dayton.
- Laing, R.C. (1895). "The Book of Common Prayer and the Mass". Publications of the Catholic Truth Society. Vol. XXV. London: Catholic Truth Society. p. 4. Retrieved 1 March 2022.
- Duffy, Eamon (2005). The stripping of the altars: Traditional religion in England, c.1400-c.1580 (2 ed.). New Haven: Yale University Press. p. 124. ISBN 0-300-10828-1. OCLC 60400925.
- Dearmer, Percy (1907). The parson's handbook: containing practical directions both for parsons and others as to the management of the Parish Church and its services according to the English use, as set forth in the Book of Common Prayer (7 ed.). London: Oxford University Press. pp. 226–241.
- ^ Joseph, James R. (2016). Sarum Use and Disuse: A Study in Social and Liturgical History (Thesis). University of Dayton.
- Edwards, Owain Tudor (1989). "How many Sarum antiphonals were there in England and Wales in the middle of the sixteenth century?". Revue Bénédictine. 99 (1–2): 155–180. doi:10.1484/J.RB.4.01418. ISSN 0035-0893.
- Wright, J. Robert. "The Sarum use" (PDF). Retrieved 19 January 2024.
- Krick-Pridgeon, Katherine (2018). 'Nothing for the godly to fear': Use of Sarum Influence on the 1549 Book of Common Prayer (Doctoral thesis). Durham University.
- Cheung Salisbury, Matthew (15 May 2017). "Rethinking the uses of Sarum and York: a historiographical essay". Understanding medieval liturgy : essays in interpretation. ISBN 978-1-134-79760-8. OCLC 1100438266.
- Mayer, Jean-François (2016). "'We are westerners and must remain westerners': Orthodoxy and Western Rites in Western Europe". In Hämmerli, Maria (ed.). Orthodox Identities in Western Europe: Migration, Settlement and Innovation. London: Routledge. pp. 267–290. doi:10.4324/9781315599144. ISBN 978-1-315-59914-4.
- Harper, Sally (2 January 2017). "The Experience of Worship in Late Medieval Cathedral and Parish Church". Material Religion. 13 (1): 127–130. doi:10.1080/17432200.2017.1270593. ISSN 1743-2200. S2CID 192006233.
- "Experience of Worship". Bangor University. Retrieved 20 June 2020.
- Renwick, William. "The Sarum Rite". Hamilton, ON: McMaster University.
- Bates, J. Barrington (2004). "Extremely beautiful, but eminently unsatisfactory: Percy Dearmer and the healing rites of the Church, 1909–1928". Anglican and Episcopal History. 73 (2): 196–207. ISSN 0896-8039. JSTOR 42612398.
External links
- The Use of Sarum, commonly known as the Sarum Rite: ongoing edition and English translation of the complete Sarum Use
- The book of Psalms sung in Sarum Use plainsong by Sarah James.
Recreations
- The Experience of Worship: films and resources for the general public on worship in late medieval England produced in 2009–13
- Sarum Use Vespers - Candlemas Eve: Feb 1, 2020 at St Patrick's Church, Philadelphia : A service of Vespers demonstrating perhaps what a service might look like if the Sarum Use had remained in practice, put together in Philadelphia by the Durandus Institute
- Vespers, Compline and Salve according to the Sarum use : a recreation of the two last offices of the day, Vespers and Compline, followed, as was custom, by the "Salve Regina", performed by Oxford-based early music ensemble, Antiquum Documentum in the Medieval Church of University Church of St. Mary the Virgin, Oxford for the feast of St. Cecilia 2023
- Sarum Procession and High Mass : the infamous Procession and High Mass according to the Use of Sarum that took place in the Chapel of Merton College, Oxford in 1997
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