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Sunday, April 17, 2011

Palm Sunday in the Sarum Use of the Roman Rite

called Palm Sunday by the people
[station at St. John Lateran]

* Willow branches and/or palms; leaves & flowers
* Ark of Relics of the Saints
* Processional Cross, veiled
* Holy water
* Cross in the yard outside the church
* Gospel-book for taking outdoors

The branches for clergy are placed on the altar, the others on a carpet on the step, to the south side.
Stations: The stations in this procession will be made: (1) in the northeast corner of the churchyard; (2) in the southeast corner; (3) in front of the west doors of the church; (4) in front of the holy doors inside the church.

Vestments: For the procession, all the ministers are in albs & amices, without tunicles. The Priest has on a red silk cope, & the choir their usual black copes.


¶ Holy water is blessed softly today, at a side altar.

¶ After the Third Hour holy water is sprinkled, & after the sprinkling this reading is done at the step of the altar by an acolyte vested in an alb, facing north, over the flowers & leaves:

Lesson Exod 15:27-16:10, Comp. p. 151

¶ The deacon gets a blessing & reads this gospel from a stand, facing east over the flowers & leaves, in the tone for simple feasts:

Gospel Jn 12:12-19, Comp. p. 152


Bishop: If present, he shall bless the branches.

¶ The priest then, on the altar step, facing the altar, softly blesses the branches thus, with his hand extended over them [i.e., with the thumb folded between the index and middle fingers, and the fourth and fifth fingers folded down--this is the ancient Western way of disposing the fingers whenever a priest blesses something]:

I exorcise thee, O creature of flowers and branches, in the name of + God the Father almighty, and in the name of + Jesus Christ His Son our Lord, and by the power of the + Holy Spirit: therefore, O every power of the adversary, every army of the Devil, every might of the enemy, every attack of demons, be thou uprooted and eradicated from this creature of flowers and branches, and pursue not the footsteps of those who hasten towards the grace of God. + Through Him Who shall come to judge the living and the dead and the world by fire. All: Amen.

Let us pray. Collect Omnipotens sempiternae
O almighty, everlasting God, Who in the overflowing of the Flood didst bring Thy servant Noë tidings that peace had been restored to the earth, through the mouth of the dove bearing an olive branch: Thee we humbly entreat that this creature of flowers and twigs and palm-fronds, and branches of trees, which we offer in the sight of Thy glory, Thy Truth would + sanctify, that the pious people taking them in their hands may be found worthy to secure Thy blessing. Through...

Let us pray. Collect Deus cujus
O God, Whose Son came down from heaven to earth for the salvation of the human race, and when the hour of His Passion drew nigh willed to come to Jerusalem sitting on an ass, and to be called King, and to be praised: increase the faith of those who place their hope in Thee, and mercifully hear the prayers of the humble. O Lord, we beseech Thee: let Thy blessing come upon us, and be pleased to + bless these branches of palms and other trees, that all who shall carry them may be filled with the gift of Thy blessing. Grant, therefore, O Lord, that even as the children of the Hebrews, crying, 'Osanna in the highest,' ran out to meet the same Thy Son our Lord Jesus Christ, with branches of palms, so also we, holding tree-branches, may run to meet Christ with good works, and enter into everlasting joy. Through the same...

Let us pray. Collect Deus qui dispersa
O God, Who gatherest what is scattered, and preservest what is gathered: Who didst bless the people meeting Christ Jesus and carrying branches of palms and other trees: + bless Thou also these branches of palms and of other trees, which Thy faithful receive with faith as a means to bless Thy name: that whithersoever they may be brought, those that dwell in that place may all receive Thy blessing: and that once every stonghold of the adversary is put to flight, Thy right hand may protect those it redeemed. Through the same...

¶ He sprinkles the flowers & branches with holy water & censes them, then sings in a loud voice:

|V.| The Lord be with you.
|R.| And with thy spirit.
Let us pray. Collect Domine Ihesu
Lord Jesus Christ, Son of the living God, Creator and Redeemer of the world, Whose good pleasure it was to come down from the highest peak of heaven, and take flesh, and suffer Thy Passion, to save us and set us free: and Who by Thine own free will, when Thou wert drawing nigh to the very spot of Thy Passion, didst wish to praised and blessed by the multitudes coming to greet Thee with branches of palms, and to be called in a clear voice the blessed King coming the name of the Lord: do Thou now accept the acclamation of our thankfulness, and mayest Thou be pleased to + bless and + sanctify these branches of palms and other trees, and of flowers: that whosoever taketh any of them from this place, in reverence for Thy power, may be found worthy to receive the rewards of eternal life, and the remission of his sins, being sanctified with blessing from heaven. + Through Thee, O Jesus Christ, Saviour of the world, Who with the Father and the Holy Spirit livest and reignest, God through all the ages of ages. |R.| Amen.

Bishop: He goes to his throne, where the first branch distributed is brought to him. One of the priests distributes the branches.

¶ The choir sings the antiphons; the Priest distributes branches to clergy, then people-who kiss his hand. Meanwhile the procession is readied.

Antiphon. Pueri Hebræorum, tone 1. The children of the Hebrews, taking up olive-branches, went forth to meet the Lord, crying out and saying, 'Osanna in the highest.'

Antiphon. Pueri Hebræorum, tone 1. The children of the Hebrews, spread their garments in the way, and cried, saying, 'Osanna to the Son of David; blessed is He that cometh in the name of the Lord.'

Antiphon. Prima autem, tone 8. On the first day of unleavened bread, the disciples came to Jesus, saying, 'Where wilt Thou that we prepare for Thee to eat the pasch?' And Jesus said to them, 'Go into the city, to a certain man, and say to him: The Master saith: My time is at hand. I will celebrate the pasch at thy house with My disciples.' And the disciples did as the Lord had commanded them, and they made ready the pasch.

If possible, there is a "minor" party in the procession: (1) a Cross-bearer carrying a silver Cross; (2) two Banner-bearers; (3) a Lantern-bearer; (4) two Clergy carrying the ark of relics.

Main procession: (1) Banner-bearers; (2) Cross-bearer; (3) Server with holy water; (4) Taper-bearers; (5) Thurifers; (6) Subdeacon; (7) Deacon with Gospel-book; (8) Priest in a silk cope; (9) all the Clergy in choir; (10) the Bishop, if he is present; (11) all the people, holding their branches & bringing garlands.

During the antiphon above, the bells are rung & the main procession leaves through the holy doors, passing along the cloister porch, out the canons' door, going clockwise to the first station.


Antiphon. Cum appropinquaret, tone 7. When the Lord drew nigh unto Jerusalem, He sent two of His disciples, saying, 'Go ye into the village which is over against you, and ye shall find an ass tied, and a colt with her, upon which no man yet hath sat. Loose them and bring them to Me. If any man shall ask of you, say ye that the Lord hath need of them.' And loosing them they brought them to Jesus, and they laid their garments upon them, and He sat thereon. And others spread their garments in the way; and others cut boughs from the trees. And those that followed cried, saying, 'Osanna; Blessed is He that cometh in the name of the Lord; Blessed is the kingdom of David our father; Osanna in the highest; Have mercy on us, O Son of David!'

If they are needed for time's sake, these are sung also:

Antiphon. Cum audisset, tone 5. When the people had heard that Jesus was coming to Jerusalem, they took branches of palms, and went forth to meet him, and the children cried out, saying, 'This is He Who is to come for the salvation of the world. He is our salvation, and the redemption of Israel. How great He is, to Whom Thrones and Dominions hasten. Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass's colt, as it is written. Hail, O King, Creator of the world, Who art come to redeem us.

Antiphon. Ante sex, tone 8. Six days before the solemn feast of the pasch, when the Lord came into the city of Jerusalem, children ran to meet Him, and in their hands they carried branches of palms, and they cried out with a loud voice, saying, 'Osanna in the highest!'

Antiphon. Ante sex, tone 8. Six days before His Passion, the Lord came into the city of Jerusalem, and children ran to meet Him, and in their hands they carried branches of palms, and they cried out with a loud voice, saying, 'Osanna in the highest; Blessed art Thou, Who hast come in the multitude of Thy mercy; Osanna in the highest!'


Choir forms two rows, facing one another, on the north & south edges of the station (called a gantlet).
Note: Cross- & taper-bearers assemble just west of the Cross.

The deacon to read the Gospel gets a blessing as usual from the highest-ranking priest present, then reads the Gospel facing east, in the simple festal tone, in the centre of the gantlet.

Gospel Mt 21:1-9, Comp. p. 153

"Minor" Party: At the end of this Gospel, at the words, "Blessed is He that cometh in the name of the Lord," the "minor" party with the relics ark appear & situate themselves in the centre of the gantlet of clergy & choir, slightly east of the deacon & priest.

[[Bishop: The Deacon faces the Bishop & sings loudly:

O Prince of the Church, shepherd of the sheepfold, may it please thee to bless the people given into thy keeping.

The Deacon turns to the people & sings loudly:

With meekness, and charity, bow down yourselves for a blessing. R. Thanks be to God.

Bishop's Blessing Deus omnipotens
May almighty God, the fountain of goodness, and well-spring of virtue, Who hath showed you examples of patience and humility by His only-begotten Son, help you to flower with increases of good works. All: Amen.

And may He Who five days before the pasch, that is, this very day, wished to sit upon an ass, and to be called a King by the multitudes as He came to Jerusalem, grant you to be so adorned with the flowers of virtues that ye may be able to please Him to the end, with the blessed. Amen.

That when the inerrant Judge shall come at the end of the world, to conduct His examination of the world, ye may be able to go and meet Him fearlessly, being beautified with the adornments of righteous deeds, and as lovers of peace to be placed by Him amidst the heavenly pastures. Amen.

Which may He deign to grant, Who with His co-eternal Father and the Holy Spirit liveth, and is glorified, God throughout undying ages of ages. Amen. | May...]]

Then a boy, from a high balcony, sings:

Jerusalem, look thee unto the east, and behold: lift up thine eyes, O Jerusalem, and see the power of thy King.


Three singers come from the north & south rows to stand just to the west of the churchyard Cross, facing west to the people, singing:

Behold, Thy King cometh meek to thee,
O Sion, mystical daughter,
Sitting humble upon His creatures,
He Whom the prophetic reading had foretold was to come.

The eldest of the clergy sings: Hail, O Je- sus! [the original in the missal has musical notes]

He & everyone kneel, kiss the ground, then rise to their feet.

Choir (when on feet again:)
To Whom the people of the Hebrews bare witness,
Crying out the words of salvation
As they met Thee with palm branches.

The boy in the balcony sings:

Behold, the Saviour cometh to release thee from thy chains; lift up your heads!

The three singers in front of the Cross:

This is He Who cometh from Edom, red in Bosra's garments,
Comely is He in His robe, walking onward in His virtues,
Not on horses ready for battle,
Neither in exalted chariots.

Eldest: Hail, Light of the world! (prostration by all)

Choir: King of kings, glory of heaven,
With Whom there remaineth dominion,
Praise, and glory, now and for ever.

The boy in the balcony sings:

Behold, your redemption will be drawing nigh. He withdraws.

The three singers before the Cross:

This is He Who as a silent Lamb was delivered to death,
O death of death, and sting of hell,
Granting us to live through Thy death,
As once the blessed Prophets promised prophetically.

Eldest: Hail, O our sal-va-tion! (prostration by all)
Choir: Our true peace, redemption, and strength,
For Thou wentest further and for our sakes
Didst submit Thyself to the authority of death.


First goes (1) the cross-bearer, exchanging the wooden for a silver cross, flanked by (2) two taper-bearers; (3) the other clergy as they were before; the ark of relics being borne between the subdeacon & the deacon, it being preceded by a lantern, & flanked by two banners. And (4) the choir follows, singing the antiphons below. The (5) people, before leaving the station, throw their garlands & flowers onto the churchyard Cross.

Antiphon. Dignus es, tone 4. Thou art worthy, O Lord our God, to receive glory and honour. (Apoc 4:11)

Antiphon. Occurrunt, tone 8. The multitudes, with palms and flowers, go forth to meet their Redeemer, and to render Him the homage worthy of a triumphant victor: The Gentiles proclaim the Son of God with their mouth, and to the praise of Christ their voices thunder through the clouds: 'Osanna!'

If needed for time's sake, the following are also sung:

Antiphon. Dominus Jesus, tone 2. Six days before the pasch, the Lord Jesus came to Bethany, where Lazarus had died, | Whom Jesus raised to life. |V.| And many of the Jews resorted thither, that they might see Lazarus. | Whom Jesus...

Antiphon. Cogitaverunt, tone 8. And the chief priests took counsel, that they might put Lazarus to death. | For on account of him, many came and believed on Jesus. |V.| For the multitude gave testimony, that was with Him when He raised Lazarus from the dead. | For on account...


¶ Outdoors, the southeast corner of the churchyard. In the station, seven singers, children if possible, sing together the hymn of Theodulf of Orleans (†821):

Hymn. Gloria, laus
Glory and praise and honour be to Thee,
Christ, King and Redeemer;
To Thee the flowering crown of youth
Sang fervently: Osanna!

Choir: Glory, and praise...

Children: Israel's King art Thou, the illustrious Son of David Thou, O Thou blessed King, Who comest in the name of the Lord God.

Choir: Glory, and praise...

Children: With rejoicing on high, every heaven-dweller praiseth Thee; and everyone subject to death, together with all creation.

Choir: Glory, and praise...

Children: The Hebrew people came forth with palms, to meet Thee in the way; Lo, we are here in Thy presence with prayer, with vows, and with hymns.

Choir: Glory, and praise...


The procession now moves to the third station, passing through the cloister area along the right porch, the choir singing:

Antiphon. Collegerunt, tone 2. The chief priests and the Pharisees gathered a council, and they said, 'What do we? for this man doth many miracles. If we let Him alone so, all will believe in Him. | Nay, let not the Romans come, and take away our place and nation. (cf. Mt. 21:47,48) [It should be noted that this antiphon is music from the ancient Gallican rite which vanished from history.]


Outdoors, before the west doors-which are closed. At the doors, three singers (clergy) face west to the people to sing:

|V.| But one of them, named Caiphas, being the high priest that year, prophesied, saying: It is expedient for you that one man should die for the people, and that the whole nation perish not. From that day, therefore, they devised to put Him to death, saying: (cf. :49-53) | Choir: Nay, let not... And all turn to the doors.


The priest knocks on the doors with his hand or the staff of the processional Cross. The doors are opened from inside; the bells are rung; the choir begins the Responsory below. Those holding the relics ark enter first, then hold the ark up high between them, just inside the doors. The priest makes a reverence & enters, followed by ministers, choir, & people, everyone passing beneath the relics.

Responsory. Ingrediente, tone 2. When the Lord entered into the holy city, the children of the Hebrews, announcing the resurrection of life, | With branches of palms, cried out: Osanna in the highest! |V.| And when they had heard that Jesus was come to Jerusalem, they went forth to meet Him in the way. | With branches...

And as the clergy & choir enter, they take their places in a gantlet leading up to the roodscreen door.


In church, before the Cross atop the iconostasis.

Bishop: He may give a sermon on the Holy Cross at this point.

The Cross atop the iconostasis is partially unveiled, the eldest of the clergy standing in the middle before it, & saying:

Eldest: Hail, O our King! [there is musical notation above this in the missal]

¶ The eldest, & all the clergy, choir, & people, make a prostration (they kneel & trace a cross upon the ground, then kiss the ground on top of the cross, then rise to their feet).

¶ Choir, once standing: 'Hail, O our King!' (same melody)

¶ The Cross is unveiled further, & the Eldest says, louder:

Hail, O our King! [with musical notes]

¶ All make a prostration like before.

¶ Choir, once standing: 'Hail, O our King!' (same melody)

¶ The Cross is completely unveiled, & the Eldest says, louder still:

Hail, O our King! [with musical notes]

¶ All make a prostration like before. Once standing, the choir sings:

Hail, O our King, Son of David, Redeemer of the world, Whom the Prophets foretold would come to be the Saviour and Lord of Israel! For the Father sent Thee into the world to be our salvation-bringing Sacrifice, Whom all the saints awaited from the foundation of the world. And now: Osanna to the Son of David; Blessed is He that cometh in the name of the Lord; Osanna in the highest!

¶ Now the entry through the holy doors is made, the choir singing:

Responsory. Circumdederunt, tone 2
Deceitful men have encircled Me; without a cause have they rained down scourges upon Me. | But Thou, O Lord, my defender, deliver Thou Me. | |V.| For tribulation is nigh, for there is none to help Me. (Ps 21:11) | But Thou... (no Glory be)

¶ All the Crosses in the church are unveiled, until after Vespers. At the step, the Priest sings the versicle, etc. shown below.

Bishop: He reads the Collect in the very centre of the church.

|V.| Rescue me from mine enemies, O God.
|R.| And from them that rise up against me redeem me. (Ps. 58:1)
Let us pray. Collect of the Mass below.


The people hold their branches until the offertory.

Officium. Domine ne longe, tone 8. Trope 'Suspensus ligno.'

Hanging upon the Tree, thus spake the Son unto His Father: O Lord, remove not Thy help far from Me. Nay, but swiftly help Me, with Thy fatherly compassion: Attend unto Mine aid; save Me from the mouth of the lion, For it desireth to tear Me, the Guiltless, with its ferocious teeth, And My lowliness from the horns of the unicorns. (Ps. 21:19,21)
|V.| O God, my God, attend to Me why hast Thou forsaken Me? (:1)
Behold, ye voices resonating through the skies: Chant unto Me praises, singing: O my Father, O my glory, O Lord, remove not Thy help far from me. The rulers, and deceitful men, they gnash upon me with their teeth in fury, raging fierce against me. But Thou, O my God, O my salvation, Attend unto mine aid; save me from the mouth of the lion, and my lowliness from the horns of the unicorns.
+ Glory be... As it was...
The noble psalm-singer of Israel, and accurate Prophet, that is, David, once sang to Christ with tender feeling, thus: O Lord, remove not Thy help far from me, But bestow Thy speedy help upon me, O illustrious King of heaven. Attend unto mine aid; save me from the mouth of the lion, and my lowliness from the horns of the unicorns.

Kyrieleyson with verses.

Collect Omnipotens sempiternae
O almighty, everlasting God, Who didst cause our Saviour to take on flesh and endure the Cross, as an example of humility for the human race to follow: mercifully grant that we may be found worthy both to hold fast the teachings of His long-suffering and to become partakers of His Resurrection. Through...

Epistle Phil 2:5-11, Comp. p. 154

Graduale. Tenuisti, tone 4. Thou hast held me by my right hand, and by Thy counsel Thou hast guided me, and with glory hast Thou taken me to Thyself. |V.| How good is God to Israel, to them that are upright of heart! But as for me, my feet were all but shaken; my steps well nigh had slipped. For I was jealous of the transgressors when I beheld the peace of sinners. (Ps 72:23,24,1-3)

Tract. Deus Deus meus, tone 2. O God, my God, attend to me: why hast Thou forsaken me? |V.| Far from my salvation are the words of my trangressions. |V.| My God, I will cry by day, and wilt Thou not hearken? and by night, and it shall not be unto folly for me. |V.| But as for Thee, Thou dwellest in the sanctuary, O Praise of Israel. In Thee have our fathers hoped; they hoped, and Thou didst deliver them. |V.| Unto Thee they cried, and were saved; in Thee they hoped, and were not brought to shame. |V.| But as for me, I am a worm and not a man, a reproach of men, and the outcast of the people. |V.| All that look upon me have laughed me to scorn. They have spoken with their lips and have wagged their heads: |V.| 'He hoped in the Lord; let Him deliver him; let Him save him, for He desireth him!' |V.| And they themselves have looked and stared upon me. They have parted my garments amongst themselves, and for my vesture have they cast lots. |V.| Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. |V.| Ye that fear the Lord, praise Him; all ye that are of the seed of Jacob, glorify Him. |V.| The generation that cometh shall be told of the Lord, and they shall proclaim His righteousness. |V.| To a people that shall be born, which the Lord hath made. (Ps 21:1-8,17,18,21,23,31)

Passion: Sung by three clergy if possible. Note: The people stand throughout the Passion.

Passion Mt 26,27:1-61, p. 154

Gospel Mt 27:62-66, p. 176


The people come forward in procession to offer their branches, laying them upon a tray held by the server or Priest himself, kissing the Priest's hands. And meanwhile, the choir sings:

Offerenda. Improperium, tone 8. My soul hath awaited reproach and misery. And I waited for one that would grieve with Me, but there was no one, and for them that would comfort Me, but I found none. And they gave Me gall to eat, and for My thirst they gave Me vinegar to drink. |V.| Save Me, O God, for the waters are come in unto my soul. My soul... |V.| They prated against Me, they that sit in the gates, & they made a song about Me, they that drink wine. My soul... |V.| But as for me, with My prayer I cry unto Thee, O Lord: it is time for Thy good pleasure in the multitude of Thy mercy. My soul... (Ps 68:20-21,1,2)

Secret Concede quaesumus
Grant, we beseech Thee, O Lord, that the gift offered up in the eyes of Thy majesty may both obtain us the grace of unselfish love and secure for us the effects of blessed, immortal life. Through...

Preface Per quem nobis
... Everlasting God. Through Christ our Lord, through Whom forgiveness is imparted to us and peace is preached in every age. Self-mastery is bestowed upon all of us who believe, so that the swift-approaching day may receive us as ones who have become holy. And therefore with Angels and Archangels...

Communion. Pater si, tone 8. Father, if this chalice may not pass away, but I must drink it, Thy will be done. (Mt 26:42) |V.| Nevertheless, not as I will but as Thou wilt. (ib.) No Glory be. Father... |V.| On the Mount of Olives, Jesus fell upon His face praying and saying. (:39) Father...

Postcommunion Per hujus Domine
By the working of this Mystery, O Lord, may our sinful ways be purged and our righteous desires be fulfilled. Through...

Prayer of Bowed Heads Purifica quaesumus
Purify Thy family, O Lord, we beseech Thee, and cleanse us of all defilements of evil deeds: that the vessels redeemed by the Passion of their Lord may not be tainted again by the unclean spirit, but salvation everlasting fill them to the full. Through...

Note: After Mass, the tray of blessed branches is laid out in church, & the people take them home, placing them above the doors to their homes.

--from Old Sarum Rite Missal, (c) 1998 St. Hilarion Press


Tom L. said...

Interesting rite.

Could you tell me more about the 'boy in the balcony'? How is that done in a regular church building?

Dale said...

Thank you for posting this, but your version states that before the stations the procession:

"leaves through the holy doors."

I find no such directions in the Sarum Missal as translated by Warren. Is this simply a Byzantinisation of the rubrics on your part?

Also, following the normal Western tradition, Warren's has the deacon face North, not East whilst chanting the Gospel. Since Warren has not axe to grind in making our liturgical tradition correspond to that of Byzantium, one tends perhaps to trust his version, at least as far as rubrics are concerned.

Dale said...

One should perhaps also mention that the rubrical directions for the deacon to sing the Gospel facing East is only to be found in the present Byzantine rite in the Russian recession, those churches using the modern Greek recession of the Byzantine rite face West. I well remember serving in a Serbian Church once and placed the analoy facing East, the position we had been trained for in seminary (Russian). The bishop came out moved the analoy to fact west and made insinuations that I was not properly trained.

In the west, the tradition has always been to sing the Gospel, if sung by a deacon, facing North.

Fr. Aidan said...

To answer Tom's question: In these days, when such things are not possible due to local church architecture, one must hire a helicopter.

Christ is risen!

Fr. Aidan said...

Dale, to quote the Sarum Missal in instructions for Palm Sunday: "Let the gospel follow immediately, read where gospels are read on weekdays, by a deacon turning to the east, after the manner of a simple festival."

Regarding the "out the holy doors," that would be the rood screen doors, and the phrasing is my own. To balk at the term "holy doors" and insist on "rood screen doors" (which is less intelligible to those who were my audience when that first edition was done) is to truly pick nits. It's like those who say you can't call the royal doors the holy doors: "No! It's the 'royal doors,' not the 'holy doors'!" The purpose of liturgy is prayer and worship.

Dale said...

Neither the edition of Warren or Pearson, or even Legg's Latin edition of the Sarum missal mentions rood screen doors either. The only "door" mentioned is the western door, the entrance to the church.

I have double checked all three editions for placement of the deacon whilst chanting the Gospel and they all say "North."

The deacon does chant the first Gospel reading of John xii. 12-29 facing East, but you have him facing east also for the reading of Mat. xxi. 1-9 also facing East, but in the original the rubrics state: "The Deacon is to fact to the north..." I think that Byzantinizations should remain where they properly belong, the Byzantine rite.

I do know that since you are a monk of the Eastern Church such things may appear minor, but to those of use who consider this tradition our ancestral Patrimony, such things do matter.

Fr. Aidan said...

The 1517 Processionale ad usum Sarum has the rubric for the Mt. 21:1-9 gospel thus:

"... ab ipso diacono ad orientem converso."

In English, that reads, "... by the same deacon, turned towards the east."

To cast aspersions by claiming Byzantinisation where none exists, is a rash activity which is not only ethically problematical but makes the one casting aspersions appear ill-educated, ill-informed regarding Western Rite liturgics. But forgiving all that,

Christ is risen!

Oh, to address the "rood doors" or "holy doors" issue: It is true that a hastily prepared edition of the Sarum used terms in the rubrics which were felt to be clearest to the target audience. There is a new publishing effort underway from within the Russian Orthodox Church, and the rubrics presented in its texts will be very, very carefully worded so as to be free of such archaeological criticisms. The latest draft of the Ordinary of the Mass is available at:

Fr. Aidan said...

The clickable link is this:

Sarum Mass--ROCOR

If there is anything to criticise, that is the file to start sniffing through. But as insanely meticulous as its scholarship is, it is there for prayer and worship, not for archaeology. I never cease to be amazed at how liturgics of strongly documented historicity will be picked apart mercilessly by critics, while the most cavalier mish-mashes assembled from diverse Eastern and Western rites (such as the BCP) will be accepted unquestioningly with a grave nod, by those same critics.

Dale said...

If the new service books are to be according to our true traditions, fine.

I looked, still seems like it is very Byzantinised; the stole is not crossed, what is a zona? One could go on and on and on. Of course one suspects that one may troll through all sorts of old liturgical books looking for bits and pieces to make our tradition conform to Greek usage.

I remember a Byzantine priest insisting that in our tradition communion was given on a spoon because liturgical spoons were mentioned in ancient western custodials, but did not know that in the true western rite, spoons were used to add water to the wine during the offertory!

I once did have a copy of, "Orthodox Prayers of Old England," which has the people approach the "ikonostasis" for communion!

I really think that an interest in liturgical archeology is not too bad, but it is perhaps best to keep to one's own tradition. I for one, would never deem to force your Russian traditions into a western could only imagine the screams of protest from real Russians if this were done.

Fr. Aidan said...

Dale, I would recommend that you study the Western Rite, especially as it existed in Western Europe historically, and this may become a rich and blessed journey for you.

> .. I looked, still seems like it is very Byzantinised; the stole is not crossed, what is a zona?

The old Roman rite does not have the priest cross his stole over his breast. It is an ancient Portuguese custom, and it did enter the Sarum rite at the very tail end of its original history (after about 1380 it became the rule). The zona is the belt which is worn over the alb in almost all pre-Reformation Roman rite uses.

There was a rich Christianity present in the West before the Protestant Reformers appeared.

> ... One could go on and on and on.

I think one is .

> ... Of course one suspects that one may troll through all sorts of old liturgical books looking for bits and pieces to make our tradition conform to Greek usage.

And one could troll through all kinds of modern Western liturgical books of a heterodox bent, looking for excuses to diverge from Greek usage. Both sound rather flat.

> ... I really think that an interest in liturgical archeology is not too bad, but it is perhaps best to keep to one's own tradition.

I keep to the Western traidtion fastidiously, as to Western Rite things. Unlike most WR folks, I don't think we should "mix and match" rites.

> ... I for one, would never deem to force your Russian traditions into a western could only imagine the screams of protest from real Russians if this were done.

Then we're of one mind on this.