Editing Use of Sarum

{{Short description|Latin liturgical use in Britain}}
{{Use dmy dates|date=December 2020}}
[[File:Catedral de Salisbury, Salisbury, Inglaterra, 2014-08-12, DD 49.JPG|thumb|[[Salisbury Cathedral]], 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 [[Use (liturgy)|liturgical use]] of the [[Latin liturgical rites|Latin rites]] developed at [[Salisbury Cathedral]] and used from the late [[eleventh century]] until the [[English Reformation]].<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 [[Roman Rite]], 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 [[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==
[[Image:Sarum-book.jpg|thumb|A page from a Sarum missal. The woodcut shows an altar shortly before the [[English Reformation]].]]
In 1078, [[William of Normandy]] appointed [[Saint Osmund|Osmund]], a [[Normans|Norman]] nobleman, as [[bishop of Salisbury]] (the period name of the site whose ruins are now known as [[Old Sarum]]).<ref name="Webber">{{Cite encyclopedia |last=Webber |first=Teresa |date=2011 |title=Osmund [St Osmund] (d. 1099), bishop of Salisbury |language=en |doi=10.1093/ref:odnb/20902}}</ref> 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-Saxons|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.<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 [[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.<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>

==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]].<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 [[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 [[Use of Hereford|Hereford]], [[Use of York|York]], [[Bishop of Bangor|Bangor]], and [[Diocese of Aberdeen|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.<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 [[Roman rite]] outside England, such as the [[Archdiocese of Nidaros|Nidaros rite]] in [[Norway]] and the [[Rite of Braga|Braga Rite]] in [[Portugal]].<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 [[siege of Lisbon]] in [[1147]], [[Gilbert of Hastings]] became the first bishop of the restored [[Patriarch of Lisbon|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]].<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>

==Sarum Mass ritual==
[[File:Houghton MS Richardson 5 - 92.jpg|thumb|Illustration from a manuscript on the Sarum Rite, c. 1400]]
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]],<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 [[Sequence (musical form)|sequences]] 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: [[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.{{citation needed|date=January 2025}}

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 [[Choir (architecture)|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.{{citation needed|date=January 2025}}

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.{{citation needed|date=January 2025}} 

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."<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=[[London]]|publisher=[[Catholic Truth Society]]|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 [[Agnus Dei]]. It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of [[Gospel of John|St John's Gospel]] 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 [[genuflection]].<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>

Notably, there are no prayers or rubrics in the extant texts that show how lay communion was performed.<ref name="Joseph"/>{{rp|101}}

==Modern period==
===English Reformation===
Even after the [[Church of England]] was established separate from the [[Roman Catholic Church|Catholic Church]], the [[Canterbury Convocation]] declared in 1543 that the Sarum [[Breviary]] would be used for the [[canonical hours]].<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 [[Edward VI of England]], the use provided the foundational material for the ''[[Book of Common Prayer]]'' 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> [[Mary I of England|Mary I]] restored the Use of Sarum in 1553, but it fell out of use under [[Elizabeth I of England|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.<ref name="Joseph"/>{{rp|145 ''et seq''.}}

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]]''.<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 [[Western Rite Orthodoxy|Western Rite Orthodox]] congregations have adopted the use due to its antiquity and similarities with the [[Byzantine Rite]].<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 [[Russian Orthodox Church Outside Russia]], as well as the [[Old Calendarists|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.<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, [[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.<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: [[Image:Sarum-Mass2.jpg|thumb|450px|Priest receives incense during a Sarum Mass.]] -->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 era|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.<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===

Several prayers from the Use of Sarum were incorporated by the Roman Catholic Church into a liturgy formed for former [[Anglicanism|Anglicans]] now in communion with [[Holy See|Rome]]. One example being the [[Collect for Purity]], which can be found in [[Personal_ordinariate#Anglican_Use_(Divine_Worship)|Divine Worship: The Missal]] (the [[missal]] in use in the [[Anglican Use|Personal Ordinariates]] for former [[Anglicanism|Anglicans]] in the [[Catholic Church]]).

==In popular culture==
*[[Edith Wharton]] refers to the "Sarum Rule" in Book I of her 1905 novel ''[[The House of Mirth]]''.

==References==
{{Reflist}}

==External links==
*[http://www.sarum-chant.ca/ ''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 [https://www.youtube.com/watch?v=kk9r-axo0-Q&list=PLfqlfKzf7YaAap_FN3xkuwZgRrKleFJN-&index=1 Sarum Use plainsong] by Sarah James.

'''Recreations'''

*[http://www.experienceofworship.org.uk/ The Experience of Worship]: films and resources for the general public on worship in late medieval England produced in 2009–13
*[https://www.youtube.com/watch?v=kT8rNtA78EU/ 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
*[https://www.youtube.com/watch?v=Uag_2RMD194&t=2811s/ 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 [[University Church of St Mary the Virgin|Church of University Church of St. Mary the Virgin, Oxford]] for the feast of St. Cecilia 2023
*[https://www.youtube.com/watch?v=8VDqeISnfJE/ 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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[[Category:Roman Rite]]
[[Category:Anglican sacraments]]
[[Category:Anglo-Catholicism]]
[[Category:Book of Common Prayer]]
[[Category:Diocese of Salisbury]]