The word "vestment" is used as synonymous with but one liturgical garment - the chasuble, the "mass vestment" par excellence; in the Prayer Book of 1559 "vestments" are eliminated altogether, "ornaments" being substituted as a more comprehensive term.
This was the origin of the principal liturgical vestment, the chasuble (q.v.).
Note the absence of the mitre, the chasuble short or tucked up in front, the maniple still carried in the left hand.
Hitherto the chasuble had been worn indifferently by all ministers at the eucharist, even by the acolytes; it had been worn also at processions and other non-liturgical functions; it was now exalted into the mass vestment par excellence, worn by the celebrant only, or by his immediate assistants (deacon and subdeacon) only on very special occasions.
The articles Chasuble and Cope).
During the first centuries both branches of the Church had used vestments substantially the same, developed from common originals; the alb, chasuble, stole and pallium were the equivalents of the anxItinov, e t fvoXcov, copapcov and 1 The rationale is worn only over the chasuble.
Archbishops, on solemn occasions, wear the pallium over the chasuble.
An Orthodox bishop, vested for the holy liturgy, wears over his cassock - (i) the rnxcipcov, or alb (q.v.); the E7nrpay,Acov, or stole (q.v.); (3) the a narrow stuff girdle clasped behind, which holds together the two vestments above named; (4) the E7 n, uaviexa, liturgical cuffs, corresponding, possibly, to the pontifical gloves of the West;' (5) the i 7rtyovarcov, a stiff lozengeshaped piece of stuff hanging at the right side by a piece of riband from the girdle or attached to the o-AKKos, the equivalent of the Western maniple (q.v.); (6) the like the Western dalmatic (q.v.), worn instead of the 4acv6Acov, or chasuble; (7) the c?µocp6pcov, the equivalent of the Western pallium (q.v.).
At the present day the Lutheran Churches of Denmark and Scandinavia retain the use of alb and chasuble in the celebration of the eucharist (stole, amice, girdle and maniple were disused after the Reformation), and for bishops the cope and mitre.
3 1 This term is incorrect (save in the case of chasuble and maniple), but is that commonly employed by the "High Church" clergy.
As for copes, in some places they were ordered to be worn, and were worn at the Holy Communion, 4 while elsewhere they were thrown into the bonfires with the rest.5 The difficulty seems to have been not to suppress the chasuble, of the use of which after 1559 not a single authoritative instance has been adduced, but to save the surplice, which the more zealous Puritans looked on with scarcely less disfavour.
The Report of 1908 (Appendix A, p. 109) says cautiously that the word "may perhaps in some cases stand for the chasuble with the amice, stole and fanon, the alb being mentioned separately," but adds that "very many of the instances commonly cited for this (e.g.
Those in Essays on Ceremonial, p. 246) are quite inconclusive, as ` vestment ' is often a convertible term with ' chasuble '; and it does not seem to be at all conclusively established that ' vestment ' with ' alb ' mentioned separately, and ' cope ' given as an alternative, in a document with the precision and directive force of a Rubric, means more than the actual chasuble."
He gives reasons for believing that in the Church of England, under the first Prayer Book, as in the Lutheran Churches, while chasuble and alb were retained, stole, maniple, amice and girdle were discontinued.
The chasuble and the rest, whatever their origin, had become associated during the middle ages with certain doctrines the rejection of which at the Reformation was symbolized by their disuse.
' The relations between sacerdotal and civic authority may be seen in the vestments of the church (chasuble, alb, stole), which probably were once the official garments of magistrates.
It survives in the ritual chasuble of the Western Church.
Alb and chasuble) remain in use to this day.
Wherever the Reformation was introduced the stole was done away with, even when chasuble, alb and cope were retained; the reason being that it was the ensign of the major orders, which in the Catholic sense were rejected by the Reformers.'
The chasuble is thus in a special sense the sacerdotal vestment, and at the ordination of priests, according to the Roman rite, the bishop places on the candidate a chasuble rolled up at the back (planeta plicata), with the words, " Take the sacerdotal robe, the symbol of love," &c.; at the end of the ordination Mass the vestment is unrolled.
The chasuble or planeta (as it is called in the Roman missal), according to the prevailing model in the Roman Catholic Church, is a scapularlike cloak, with a hole in the middle for the head, falling down over breast and back, and leaving the arms uncovered at the sides.
It was not until the 11th century, when the cope (q.v.) had become established as a liturgical vestment, that the chasuble began to be reserved as special to the sacrifice of the Mass.
As illustrating this process Father Braun (p. 170) cites an interesting correspondence between Archbishop Lanfranc of Canterbury and John of Avranches, archbishop of Rouen, as to the propriety of a bishop wearing a chasuble at the consecration of a church, Lanfranc maintaining as an established principle that the vestment should be reserved for the Mass.
By the 13th century, with the final development of the ritual of the Mass, the chasuble became definitely fixed as the vestment of the celebrating priest; though to this day in the Roman Church relics of the earlier general use of the chasuble survive in the planeta plicata worn by deacons and subdeacons in Lent and Advent, and other penitential seasons.
At the Reformation the chasuble was rejected with the other vestments by the more extreme Protestants.
The object of the change was primarily to leave the hands of the celebrant freer for the careful performance of the manual acts, and to this end a process of cutting away at the sides of the vestment began, which continued until the tent-shaped chasuble of the 12th century had developed in the 16th into the scapular-like vestment at present in use.
Though planetae decorated with narrow orphreys are occasionally met with in the monuments of the early centuries, these vestments were until the 10th century generally quite plain, and even at the close of this century, when the custom of decorating the chasuble with orphreys had become common, there was no definite rule as to their disposition; sometimes they were merely embroidered borders to the neck-opening or hem, sometimes a vertical strip down the back, less often a forked cross, the arms of which turned upwards over the shoulders.
In England, where it is now considered distinctive of the chasuble as worn in the Anglican Church.
Sometimes the back of the chasuble has no cross, but only a vertical orphrey, and in this case the front, besides the vertical stripe, has a horizontal orphrey just below c d From Braun's Liturgische Gewandung, by permission of the publisher, B.
Before this the so-called cappa choralis, a black, bell-shaped, hooded vestment with no liturgical significance, had been worn by the secular and regular clergy at choir services, processions, &c. This was in its origin identical with the chasuble, and if, as Father Braun seems to prove, the cope developed out of this, cope and chasuble have a common source.'
The substitution of the cope for the chasuble in many of the functions for which the latter had been formerly used was primarily due to the comparative convenience of a vestment opened at the front, and so leaving the arms free.
A natural conservatism preserved the chasuble, which by the 9th century had acquired a symbolical significance, as the vestment proper to the celebration of Mass; but the cope took its place in lesser functions, i.e.
Chasuble) at the celebration of the Communion; this at least seems the plain meaning of the words "vestment or cope," though they have been otherwise interpreted.
The derivation of "chasuble," q.v.).
Branches of palm, olive or sprouting willow (hence in England known as "palm") having been placed before the altar, or at the Epistle side, after Terce and the sprinkling of holy water, the priest, either in a purple cope or an alb without chasuble, proceeds to bless them.
It is put on after the alb, &c., and under the tunicle, dalmatic and chasuble, but then drawn up so as to fall over the latter like a collar.
Dalmatic and tunicle are never worn by priests, as priests, but both are worn by bishops under the chasuble (never under the cope) and also by those prelates, not being bishops, to whom the pope has conceded the right to wear the episcopal vestments.
In England at the Reformation the dalmatic ultimately shared the fate of the chasuble and other mass vestments.
At the end of the mass the cleric, clad in chasuble and stole and bearing a linen bag on one arm, comes before the pope or bishop and receives a blessing.
The official dress of the acolyte, according to Ordo V., was a close-fitting linen garment (camisia) girt about him, a napkin hanging from the left side, a white tunic, a stole (orarium) and a chasuble (planeta) which he took off when he sang on the steps of the ambone.