Practical aspects of reviving
the Sarum Use
The various obstacles in the way to this aspiration
of reviving our old English Use depend in large
measure on the Churches to which we belong, whether
we are Roman Catholics, Anglicans, Eastern Orthodox
using a western liturgy (as allowed in some Churches)
or independent Catholic.
In the Roman Catholic context, theoretically,
the Use of Sarum enjoys the same canonical status
as the Ambrosian Rite, the Dominican Rite and
the old Roman Rite as codified in 1570. We are
talking about legitimate Catholic rites having
evolved in the life of the Church. Recusant priests
in the 16th and 17th centuries celebrated Mass
with the books they had. They may be presumed
with reasonable certainty to have used the Sarum
Mass (how might they have come by Roman Missals
when even the Sarum ones were contraband?), and
so in 1570 the practice could not reasonably be
said to have died out. This was the year that
Pope St Pius V approved the 'Tridentine' Missal,
where Quo Primum states that all liturgies
with more than 200 years' continuous usage might
continue to be used. Some English priests have
recently (2007) contacted the Congregation for
Divine Worship, and an unoffical response indicates
that that the Sarum Use continues to be recognised
as a living rite, even though it has rarely been
celebrated since the late 16th and early 17th
centuries. No formal permission is needed. The
canonical status of such legitimate historical
liturgical rite is based not on legislation but
immemorial custom and tradition.
In the Anglican world, just about anything goes
in terms of how the Eucharist is celebrated, though
the official books are still the various local
books of common prayer and modern replacements
and supplements. The complete and "pure" Sarum
Use has rarely been celebrated in the Church of
England in spite of the 19th and 20th century
"English Use" movement, particularly in the hands
of Percy Dearmer, but it has happened.
After the wreck of the Mary Rose was discovered,
a public Requiem Mass for the souls of the sailors
who perished was celebrated in Latin and English
according to the Sarum Use in Portsmouth Anglican
Cathedral. Apart from these historical / cultural
reconstructions, one would suppose that using
Sarum in the average Anglican parish would be
considered eccentric and odd, but the drawing-and-quartering
block isn't much in use these days! All Saints,
North Street in York is a beautiful medieval church
and a venue for reconstructions of the York Use,
but the English Missal is the "normal" rite there.
In the Continuing Anglican Churches, Sarum is
more often celebrated than some would imagine.
Most Anglican Catholic churches of the Continuum
use the 1928 American prayer book, the English
Missal and the Anglican Missal. Some priests have
been using Sarum in English on an occasional basis.
There is little liturgical uniformity in the Continuum
and priests can largely use their own initiative
in liturgical and pastoral matters - at least
until the Bishops issue formal and realistic directives.
In the Eastern Orthodox Churches, the Western
Orthodox movement since the 19th century has encountered
enormous difficulties with opposition from bishops,
largely due to the internal considerations in
Orthodox Churches established in the western diaspora.
Two Churches generally recognised to be "canonical"
allow western liturgies, the American part of
the Patriarchate of Antioch and the Russian Church
outside Russia, now in communion with the Patriarchate
of Moscow. Some dioceses of the Russian Church
allow the Use of Sarum, notably in the version
published by Fr. Aidan Keller in the 1990's. Some
of the smaller Synods and Old Calendar Churches
allow western liturgies.
I have not heard of any independent Catholic
Churches using Sarum. The Old Catholics and Old
Roman Catholics (Mathew lineage) in England and
America generally use the Tridentine rite or a
"contemporary" liturgy. The Liberal Catholic rite,
as revised by Wedgewood and Leadbeater, is based
on the Tridentine rite. Most independent Catholic
websites indicate the liturgies used, and most
are using either the old or new Roman rites or
some Anglican liturgy.
A "rescued"
medieval altar stone, resting on a 17th century
table
The Roman 'Tridentine' rite
and the Use of Sarum
Many baulk at the idea of Sarum because one might
think that it is not necessary. The old Roman
rite is far more widespread, its books much easier
to find and more familiar to the laity. This is
a good point, but a project of reviving Sarum
should not be compared with the traditionalist
Roman Catholic movement, but rather with those
concerned for their particular religious culture,
like for example Italian Catholics using the Ambriosian
rite or religious friars using the Dominican rite.
Sacrosanctum Concilium, the constitution
of the liturgy at Vatican II said: Lastly,
in faithful obedience to tradition, the sacred
Council declares that holy Mother Church holds
all lawfully acknowledged rites to be of equal
right and dignity; that she wishes to preserve
them in the future and to foster them in every
way. It was not anticipated at the time that
the traditional Roman rite should be replaced
with a newly composed rite, but what was in the
minds of the conciliar Fathers was much more the
continuation of the Oriental and Byzantine rites,
and the various Roman and Gallican usages in the
Latin Church.
Confusing the issues of traditionalist Roman
Catholics and the aspiration to reviving Sarum
has caused quite bitter misunderstandings. Using
a rite other than strict 1962 is often thought
of by Roman Catholics as 'cafeteria Catholicism',
disobedience and subjectivism. Many Roman Catholics
think in this way, blissfully ignorant of the
number of different legitimate rites and uses
in the Universal Church.
It is essential for Sarum not to be seen as a
museum piece to be performed in a purist and perfectly
authentic reconstruction, like baroque music using
period instruments. If we are using Sarum because
it is old or "fun" - then this is not a good reason.
Perhaps it should be approached like playing Bach
on the piano or a romantic organ. What is important
is not the fineries of riddel posts and apparelled
amices and albs, but the spirit of medieval local
Catholicism, preferably of the 'northern' type.
Sarum, like the Ambrosian Rite or any other,
is a part of a local tradition. It is important
for human beings and Christian believers to have
their own identities and spiritual characteristics.
The Traditional Anglican Communion has been clear
with the Roman authorities by saying that it wishes
to identify, reaffirm and consolidate in its
community the elements… conduct that mark the
Church of Christ… To seek as a body full and visible
communion, particularly Eucharistic communion,
in Christ, with the Roman Catholic Church … To
achieve such communion while maintaining those
revered traditions … that constitute the cherished
and centuries-old heritage of Anglican communities
throughout the world (my emphasis).
The Tridentine rite was considered just as obsolete
in the 1970's and early 80's as Sarum, and only
cranks and rebels used it. It is now recognised
as a mainstream rite by the Pope himself. The
same may become so of the local and particular
Uses employed by other liturgical minorities.
A page from
a Sarum missal of about 1418 - "Say the black,
do the red"
The pastoral dimension and
introducing the cause of Sarum to our Bishops
It is sometimes objected that reviving Sarum
would cause confusion to the faithful. It is not
an entirely helpful question, as it has also been
used to denigrate traditionalist Roman Catholics
in their desire for the Tridentine rite. In reality,
Sarum, like any other rite is no more "confusing
for the faithful" than the 1962 Roman rite or
any other liturgy including the Novus Ordo.
It is a matter of good quality catechesis and
pastoral ministry.
As for introducing this matter to our Bishops,
we need to go carefully. All Episcopal Churches
with a priesthood are hierarchical and operate
according to their laws. In Catholicism, Anglicanism
and Orthodoxy, the Bishop is the boss of each
Diocese, and a priest has the duty of obeying
his Bishop in all cases except flagrant violations
of conscience or obvious abuses of authority.
In most pastoral situations, it is not possible
to envisage the revival of the Use of Sarum until
a considerable amount of groundwork is done.
Meanwhile, we need to educate ourselves about
the Use of Sarum, preparing practical books for
use at the altar, and presenting this Use as something
other than a mere museum piece or a hobby-horse
for eccentrics. If we present this thing with
reason and courtesy, then I think our Bishops
will reflect and see the pastoral potential of
our initiative, seeing that Sarum is an ancient
Catholic tradition that would be a meeting point
between Catholic Anglicans (Anglican Catholics)
and English-speaking Roman Catholics interested
in culture, art, beauty and the role of liturgy
in the human experience as homo religiosus. It
is a similar argument as for western rites in
Eastern Orthodox ecclesiastical institutions.
Celebrating the Use of Sarum, like any other
particular rite, is not a matter of trappings
and a particular artistic style, as if we were
locked in the 1520's! It can be celebrated with
normal Roman Catholic and Anglican vestments as
found in most parishes, in gothic or baroque vestments,
and using the facilities of any church still equipped
with an eastward-facing altar (or at least a freestanding
altar that can be used for an eastward celebration).
In the Orthodox version of the Use of Sarum, Byzantine
vestments are often used, together with the iconostasis
and the little cubic altar as used for the Byzantine
Liturgy.
If some of us have the luxury of a 15th century
church or a good gothic revival building, this
is marvellous, but it is not essential. If Sarum
is to become the norm in a particular place of
worship, an "Anglican" layout is best, using two
candles on the altar, big standard candlesticks
the size of paschal candlesticks and a hanging
pyx instead of a tabernacle (if the Blessed Sacrament
is safe). See Dearmer's Parson's Handbook.
Sarum High Mass is elaborate, requiring for example
more than one processional cross, and above all,
a goodly number of copes!
It is sometimes argued that no priest knows how
to celebrate Sarum, and that the required information
is lost. This is not so. Answering the second
part of this objection, the rubrics and ceremonial
of the Sarum books are entirely intact and extremely
detailed. Using this material, a priest will have
no more difficulty in learning the ceremonies
of the Sarum Use than in using Fortescue & O'Connell's
Ceremonies of the Roman Rite Described.
A priest who has been trained in a Tridentine
rite seminary can learn to celebrate Sarum with
only one or two careful rehearsals after study
of the rubrics. As in the Roman rite "Say
the black, do the red" - or say
what is in normal print and do what is
printed in italics.
An English altar
in the typical "Percy Dearmer" style,
late 19th century
The dearth of liturgical books
The last 'original' Sarum missals were printed
in the 17th century, probably in France. From
the pre-Reformation period, there are very few
Sarum missals, and they are thankfully lovingly
cared for in the greatest libraries of England
like the Bodlian and the National Library in London.
Thankfully, there was something of an interest for
reviving Sarum in the 19th century, mostly by Anglican
Catholic ritualists. This produced a printed missal
in Latin and two English versions, translated respectively
by Pearson and Warren, both Anglicans and influenced
by the sublime language of the Prayer Book. The
Pearson missal has just been reprinted, but in a
form that precludes use at the altar. From our own
times, we have the monumental work of Fr. Aidan
Keller, a Russian Orthodox priest living in the
USA, and a fine edition (
Antico
Edition) of parts of the Sarum missal in Latin
with chant from the Sarum Gradual
For the rest, we can be thankful for modern computer
technology and desktop publishing, and I am presently
compiling an English lectionary for the Pearson
and Warren missals. It would also be a good idea
to scan the Pearson missal and run the images
through OCR software, making the text available
on the internet for publishing and binding, together
with the lectionary.
Whose tradition is Sarum?
I will begin to answer this question with an
analogy. Here in France, a community of young
priests and brothers decided to found an independent
traditionalist Dominican community. They naturally
adopted the Dominican rite. However, when they
were regularised by Rome in 1988, the Dominicans
refused to take this community into their Order,
so they has to be founded as a new and independent
religious community. This community is not Dominican,
but is using the Dominican rite, because it wishes
to live according to the old traditions of the
Dominican Order. Their use of the Dominican rite
is legitimate.
Likewise, we English born in the 20th century
and living in the 21st have come to assimilate
aspects of English Catholic life of before the
Reformation, and even do things as if there had
been a moderate and orthodox reform rather than
a full-blown Protestant revolution and massive
iconoclasm. Sarum is the basis of our Anglican
spirituality, and many English Roman Catholics
feel exactly the same way. It thus brings us together
even though our Churches are separated.
Perhaps there are Americans, Australians, South
Africans and people from other English-speaking
countries who wish to identify with the English
tradition. Is Sarum any less legitimate for them?
It has to be said that the Ambrosian rite has
been used in the USA, particularly among northern
Italian expatriates.
We should not be too strictly rubricist, but
see that there are limits. It would seem to be
an abuse to celebrate someone else's traditional
liturgy just for the fun of it!
An example of
19th century Sarum revival work - St. Giles Roman
Catholic parish church, Cheadle
Will a 21st century Sarum revival
'work' after the 19th century version has been
forgotten?
I would very much doubt it. Usually these aspirations
flop and die in the bud, or if they show any sign
of success, the Bishops and other Church authorities
get in the way. This is how it happened, and is
still happening in most places, with any traditional
liturgy like the 1962 Roman rite.
It would seem that we should be very humble and
know that this kind of work takes years and decades
of painstaking research, publishing work, prayer
- in short, the kind of work done by Benedictine
monks. We are here to sow the seeds and probably
will not live to see the fruits of the harvest.
Sarum Masses and Offices are occasionally organised,
and they should be supported to the maximum. The
laity can use the Primer or even the full Breviary.
Those of us who are priests may have to observe
constraints in our ministries, but it is something
else if we find ourselves in church on a weekday
and there are no faithful at our daily Mass. I
will say no more…
I think that in time we will organise conferences
and meetings, and some of our Bishops will become
understanding and sympathetic - as already mentioned
- and see an instrument for the Church's mission.
This could help separated Churches to come together
and work towards reconciliation and corporate
reunion. But we need to "stay real" and keep our
feet on the ground.
As for attempting a Sarum community, we have
to be careful. There are choral groups becoming
interested in Sarum chant and singing Compline.
This is wonderful. Some are tempted to found an
independent "vagante" church to use Sarum. It
will flop. One does not found a schismatic sect
for a rite! I do not disparage priests and bishops
of independent Churches - if their purpose is
sincere and noble, and Christian. I know some
good and devout independent clergy. But, on the
whole, we should stick with the mainstream as
much as possible.
To study the Use of Sarum
I recommend the following links to articles about
Sarum (academic and historical):
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