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The Sarum Use (or Use of Salisbury, also known as the Sarum Rite) is the Latin liturgical rite developed at Salisbury Cathedral from the late eleventh century until the English Reformation.^[1] It is largely identical to the Roman rite, with about ten per cent of its material drawn from other sources.^[2] 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 Liturgy of the Hours.

The use has a unique ecumenical position in influencing and being authorized by Roman Catholic, Eastern Orthodox, and Anglican churches. During the English Reformation, the Canterbury Convocation declared in 1543 that the Sarum Breviary would be used for the canonical hours.^[3] It provided the foundational material for the Book of Common Prayer and remains influential in English liturgies.^[4] It 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.^[5] Many Western-Rite Orthodox congregations have adopted it due to its antiquity and similarities with the Byzantine Rite.^[6]

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.^[7]

History

A page from a Sarum missal. The woodcut shows an altar shortly before the English Reformation.

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).^[8] 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.^[9]

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.^[8]

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.^[10]

When the Church of England separated from the Catholic Church in the 1530s, it initially retained the Sarum rite, with gradual modifications. Under Edward VI, Protestant pressure for public worship in English resulted in its replacement by successive versions of the Book of Common Prayer in 1549 and 1552. Mary I restored the Sarum rite in 1553 and promulgated it throughout England, but it was finally abolished by Elizabeth I in 1559. Catholic recusants continued to use the Sarum rite until it was gradually replaced by the Roman Rite.

Revival

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.

It was asserted, for instance, that 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 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 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.

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.^[11] 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".

The Sarum Mass has occasionally been celebrated within the Catholic Church, though a brief resurgence of interest in the 19th century did not lead to a revival.^[12] The Sarum Use has been revived in the Eastern Orthodox Church among a number of communities, including numerous Western Rite parishes and missions of the Old Calendarist Holy Synod of Milan. It is also used, in significantly adapted form, by Western Rite members of the Russian Orthodox Church Outside Russia, including Saint Petroc Monastery and its missions.^[6]

Sarum ritual

The ceremonies of the Sarum Rite are elaborate when compared not only to the post-1969 Roman Rite Mass, but even to the Tridentine Mass. The 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, 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. The procession then vested 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.)^{[citation needed]}

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 Rite: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. 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.^[13] 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.^[14]

The Sarum rite was the original basis of the liturgy in the Anglican Book of Common Prayer. Bishop Tikon of Moscow and the Synod of 1904-1907 recognized this Orthodox English Rite Liturgy as canonical. The Russian Eastern Orthodox recognize it as rooted in the Sarum Liturgy. This is most evident in its sequence of Major Propers for the Sundays in Advent, which vary considerably from those used in the Roman Rite. It also inspired the counting of Sundays after Trinity rather than Pentecost.

References

^ Sandon, Nicholas (2001). Salisbury, Use of. doi:10.1093/gmo/9781561592630.article.24611. {{cite encyclopedia}}: |journal= ignored (help)
^ Renwick, William. "About". The Sarum Rite. McMaster University. Retrieved 20 June 2020.
^ 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.
^ 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.
^ Joseph, James R. (2016). Sarum Use and Disuse: A Study in Social and Liturgical History (Thesis). University of Dayton.
^ ^a ^b 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.
^ Renwick, William. "The Sarum Rite". Hamilton, ON: McMaster University.
^ ^a ^b Webber, Teresa (2011). Osmund [St Osmund] (d. 1099), bishop of Salisbury. doi:10.1093/ref:odnb/20902. {{cite encyclopedia}}: |work= ignored (help)
^ Pfaff, Richard W. (2009). The liturgy in medieval England: A history. Cambridge: Cambridge University Press. doi:10.1017/cbo9780511642340. 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.
^ 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.
^ Cheung Salisbury, Matthew. "Rethinking the uses of Sarum and York: a historiographical essay". Understanding medieval liturgy : essays in interpretation. London. ISBN 978-1-134-79760-8. OCLC 1100438266.
^ 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.{{cite book}}: CS1 maint: date and year (link)

External links

Sarum Chant: ongoing edition and English translation of the complete Sarum Use
OrthodoxWiki page on the Sarum Rite
Media report on 2000 Sarum Mass
Monumenta ritualia ecclesiæ Anglicanæ: the occasional offices of the church of England A discussion of the service books of the Use of Sarum, including texts.
Fr. Anthony Chadwick, a traditional Anglican priest, discusses the possibility of reviving the Sarum Use

Sarum Mass

Sarum Breviary and Antiphonale

Media

[Sandon-1] Sandon, Nicholas (2001). Salisbury, Use of. doi:10.1093/gmo/9781561592630.article.24611. {{cite encyclopedia}}: |journal= ignored (help)

[2] Renwick, William. "About". The Sarum Rite. McMaster University. Retrieved 20 June 2020.

[3] 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.

[4] 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.

[Joseph-5] Joseph, James R. (2016). Sarum Use and Disuse: A Study in Social and Liturgical History (Thesis). University of Dayton.

[Mayer-6] 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.

[7] Renwick, William. "The Sarum Rite". Hamilton, ON: McMaster University.

[Webber-8] Webber, Teresa (2011). Osmund [St Osmund] (d. 1099), bishop of Salisbury. doi:10.1093/ref:odnb/20902. {{cite encyclopedia}}: |work= ignored (help)

[Pfaff2009-9] Pfaff, Richard W. (2009). The liturgy in medieval England: A history. Cambridge: Cambridge University Press. doi:10.1017/cbo9780511642340. ISBN 978-0-521-80847-7.

[10] 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.

[11] 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.

[12] Cheung Salisbury, Matthew. "Rethinking the uses of Sarum and York: a historiographical essay". Understanding medieval liturgy : essays in interpretation. London. ISBN 978-1-134-79760-8. OCLC 1100438266.

[13] 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.

[14] 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.{{cite book}}: CS1 maint: date and year (link)

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 The '''Sarum Use''' (or '''Use of Salisbury''', also known as the '''Sarum Rite''') is the [[Latin liturgical rite]] developed at [[Salisbury Cathedral]] from the late [[eleventh century]] until the [[English Reformation]].<ref name="Sandon">{{cite encyclopedia |last1=Sandon |first1=Nicholas |title=Salisbury, Use of |journal=Grove Music Online |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 |accessdate=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 [[Liturgy of the Hours]].
-The use has a unique [[ecumenical]] position in influencing and being authorized by [[Roman Catholic]], [[Eastern Orthodox]], and [[Anglican]] churches. During the English Reformation, 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> It 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> It 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> Many [[Western-Rite Orthodox]] congregations have adopted it due to its antiquity and similarities with the [[Byzantine Rite]].<ref>{{Cite book |last=Mayer |first=Jean-François |title=Orthodox Identities in Western Europe : Migration, Settlement and Innovation |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>
+The use has a unique [[ecumenical]] position in influencing and being authorized by [[Roman Catholic]], [[Eastern Orthodox]], and [[Anglican]] churches. During the English Reformation, 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> It 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> It 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> Many [[Western-Rite Orthodox]] congregations have adopted it 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>
 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>
@@ Line 11: / Line 11: @@
 Nineteenth-century liturgists theorized that the liturgical practices of [[Rouen]] in northern [[France]] inspired the Sarum [[liturgical book]]s. 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="Pfaff2009">{{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}}</ref>
-{{quote|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 AD 1007, quoted in the same work, shows a like affinity of that of Sarum and Exeter in later days.<ref name="sarum">{{cite book|url=https://books.google.com/?id=cyUBAAAAQAAJ&pg=RA20-PA615&lpg=RA20-PA615&dq=Rouen+Missal#PRA1-PR23,M1 |title=Sarum Missal in English |year=1884 |author=A.H. Pearson |accessdate=2010-04-02}}</ref>}}
 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="Webber"/>
@@ Line 18: / Line 16: @@
 Some [[diocese]]s 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.
-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>"The influence of the Sarum Rite can also be traced to locations outside of Britain, namely Norway (the Nidaros Rite) and Portugal (the Braga Rite)." - Bing Overseas Studies Program Stanford University, ''Magna Carta 1215-2015:  Sarum rite'' (blogpost).</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 |url=https://doi.org/10.1057/9780230603103_8 |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>
 When the [[Church of England]] separated from the [[Catholic Church]] in the 1530s, it initially retained the Sarum rite, with gradual modifications. Under [[Edward VI of England|Edward VI]], Protestant pressure for public worship in English resulted in its replacement by successive versions of the [[Book of Common Prayer]] in 1549 and 1552. [[Mary I of England|Mary I]] restored the Sarum rite in 1553 and promulgated it throughout England, but it was finally abolished by [[Elizabeth I of England|Elizabeth I]] in 1559. Catholic [[recusancy|recusants]] continued to use the Sarum rite until it was gradually replaced by the [[Roman Rite]].
@@ Line 27: / Line 25: @@
 It was asserted, for instance, that 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 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 [[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.
-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 news |last1=Kenworthy Brown |first1=BE |title=Sarum Rite |url=http://archive-uat.catholicherald.co.uk/article/11th-september-1959/2/sarum-rite |accessdate=18 August 2018 |work=Catholic Herald |date=11 September 1959 |type=Letter to the editor |quote=As to Anglicans themselves, an attempt to restore the Sarum use in the C. of E. was made 50 or 60 years ago by the late Rev. Percy Dearmcr. then vicar of St. Mary the Virgin's, Primrose Hill, in his quite bulky "Parson's Handbook", but he cannot be described as having been a liturgical scholar, and all high churches now follow the Roman use.}}</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".
+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".
-The Sarum Mass has occasionally been celebrated within the [[Catholic Church]]. A brief resurgence of interest in the 19th century did not lead to a revival. Sarum Masses were organised by the [[Oxford University Newman Society]] for the celebration of the Feast of the Translation of St Frideswide on 10 February 1996, and for [[Candlemas]] at the Anglican chapel of [[Merton College]] in 1997.<ref>{{cite web |last1=Schofield |first1=Nicholas |title=The Sarum Usage |url=http://romanmiscellany.blogspot.com/2006/09/sarum-usage.html?m=1 |website=Roman Miscellany |accessdate=18 August 2018 |type=Blog post |date=28 September 2006 |quote=Valle Adurni has some wonderful photos of the Sarum Mass he celebrated at Candlemas 1997 in the chapel of Merton College, Oxford - complete with beadle, three crucifers, two thurifers and coped cantors. This followed the High Mass for the Translation of St Frideswide in 1996, organised under the auspices of the Oxford University Newman Society (during my term as President).}}</ref> Although Aberdeen had its own use and did not celebrate according to Sarum, in April 2000, [[Mario Joseph Conti]], then [[Bishop of Aberdeen]], celebrated a Sarum Mass in [[King's College, Aberdeen|King's College]] Chapel at the [[University of Aberdeen]] to commemorate the quincentenary of the pre-Reformation founding of the chapel by [[William Elphinstone]], Bishop of [[Aberdeen]].
-The Sarum Use has been revived in the [[Eastern Orthodox Church]] among a number of communities, including numerous [[Western Rite Orthodoxy|Western Rite]] parishes and missions of the [[Greek Old Calendarists|Old Calendarist]] [[Holy Synod of Milan]]. It is also used, in significantly adapted form, by Western Rite members of the [[Russian Orthodox Church Outside Russia]], including Saint Petroc Monastery and its missions.<ref>[http://www.orthodoxresurgence.co.uk/Petroc/sarum.htm "Sarum rite"], Orthodox resurgence  {{webarchive |url=https://web.archive.org/web/20060716045416/http://www.orthodoxresurgence.co.uk/Petroc/sarum.htm |date=16 July 2006 }}</ref>
+The Sarum Mass has occasionally been celebrated within the [[Catholic Church]], though a brief resurgence of interest in the 19th century did not lead to a revival.<ref>{{Cite book |last=Cheung Salisbury |first=Matthew |url=https://www.worldcat.org/oclc/1100438266 |title=Understanding medieval liturgy : essays in interpretation |isbn=978-1-134-79760-8 |location=London |chapter=Rethinking the uses of Sarum and York: a historiographical essay |oclc=1100438266}}</ref> The Sarum Use has been revived in the [[Eastern Orthodox Church]] among a number of communities, including numerous [[Western Rite Orthodoxy|Western Rite]] parishes and missions of the [[Greek Old Calendarists|Old Calendarist]] [[Holy Synod of Milan]]. It is also used, in significantly adapted form, by Western Rite members of the [[Russian Orthodox Church Outside Russia]], including Saint Petroc Monastery and its missions.<ref name="Mayer"/>
 ==Sarum ritual==
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 The ceremonies of the Sarum Rite are elaborate when compared not only to the post-1969 [[Mass of Paul VI|Roman Rite Mass]], but even to the [[Tridentine Mass]]. The 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, 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. The procession then vested 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.){{Citation needed|date=September 2011}}
-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 Rite: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. 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=2nd ed |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>Dearmer, ''The Parson's Handbook'', 7th ed. (1907), pp. 226-241</ref>
+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 Rite: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. 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=http://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 |date=1907 |publisher=Oxford University Press |year=1907 |location=London |pages=226–241 |edition=7}}</ref>
 The Sarum rite was the original basis of the liturgy in the [[Anglican]] ''[[Book of Common Prayer]]''. Bishop Tikon of Moscow and the Synod of 1904-1907 recognized this Orthodox English Rite Liturgy as canonical. The Russian Eastern Orthodox recognize it as rooted in the Sarum Liturgy. This is most evident in its sequence of Major Propers for the Sundays in [[Advent]], which vary considerably from those used in the [[Roman Rite]]. It also inspired the counting of Sundays after Trinity rather than Pentecost.