In England at the Reformation the alb went out of use with the other "Mass vestments," and remained out of use in the Church of England until the ritual revival of the 19th century.
In the Roman Church the alb is now reckoned as one of the vestments proper to the sacrifice of the Mass.
It is worn by bishops, priests, deacons and subdeacons under the other eucharistic vestments, either at Mass or at functions connected with it.
At the passover of 36 Vitellius came to Jerusalem and pacified the Jews by two concessions: he remitted the taxes on fruit sold in the city, and he restored to their custody the high priest's vestments, which Herod Archelaus and the Romans had kept in the tower Antonia.
The vestments had been stored there since the time of the first high priest named Hyrcanus, and Herod had taken them over along with the tower, thinking that his possession of them would deter the Jews from rebellion against his rule.
Disputes about vestments had expanded into a controversy over the whole field of Church government and authority, and Parker died on the 17th of May, 1575, lamenting that Puritan ideas of "governance" would "in conclusion undo the queen and all others that depended upon her."
Withers had proposed a disputation against vestments, which the university would not allow; his thesis affirming the excommunicating power of the presbytery was sustained.
Besides the silver shrine of St Simeon, many gold and silver ornaments, church vessels and old manuscripts, there are a set of vestments and a reliquary, believed by the monks to have been the property of St Sava.
The benediction of abbots, of priests at their ordination, of virgins taking the veil, of churches, cemeteries, oratories, and of all articles for use in connexion with the altar (chalices, patens, vestments, &c.), of military colours, of soldiers and of their arms. The holy oil is also blessed by bishops in the Roman Catholic Church; in the Greek Church, on the other hand, the oil for the chrism at baptism is blessed by the priest.
Ecclesiastical vestments, with which the present article is solely concerned, are the special articles of costume worn by the officers of the Christian Church "at all times of their ministration" - to quote the Ornaments Rubric of the English Book of Common Prayer, i.e.
Ecclesiastical vestments may again be divided into two categories: (1) liturgical vestments, (2) non-liturgical vestments.
Liturgical vestments, as their name implies, are those which are especially associated with the various functions of the liturgy.
Cope and surplice; (3) vestments used at both - alb, amice, girdle, stole, dalmatic, tunicle.
Non-liturgical vestments are those, e.g.
The subject of ecclesiastical vestments is not only one of great interest from the point of view of archaeology and art, but is also of importance, in so far as certain "ornaments" have become historically associated with certain doctrines on which the opinion of the Christian world is sharply divided.
It will deal briefly (I) with the general idea and the historical evolution of ecclesiastical vestments, (2) with the vestments as at present worn (a) in the Roman Catholic Church, (b) in the Oriental Churches, (c) in the Reformed Churches, (d) in the Anglican Church.
The more important vestments are dealt with in some detail under their separate headings; here it will only be necessary to give short descriptions of those which cannot be conveniently treated separately.
- The liturgical vestments of the Catholic Church, East and West, are not, as was at one time commonly supposed, borrowed from the sacerdotal ornaments of the Jewish ritual, although the obvious analogies of this ritual doubtless to a certain extent determined their sacral character; they were developed independently out of the various articles of everyday dress worn by citizens of the Graeco-Roman world under the Empire.
The main development and definition of the ecclesiastical vestments, however, took place between the xxvii.
By this time, moreover, the liturgical character of the vestments was so completely established that they were no longer worn instead of, but over, the ordinary dress.
The popes had, from time to time, sent the pallium or the dalmatic - specifically Roman vestments - as gifts of honour to various distinguished prelates; Britain, converted by a Roman mission, had adopted the Roman use, and English missionaries had carried this into the newly Christianized parts of Germany; but the great Churches of Spain and Gaul preserved their own traditions in vestments as in other matters.
If Spain and Gaul borrowed from Rome, they also exercised a reciprocal influence on the Roman use; it is interesting to note in this connexion, that of the names of the liturgical vestments a very large proportion are not of Roman origin, and that the non-Roman names tended to supersede the Roman in Rome itself.'
This elaboration of the pontifical vestments was contemporaneous with, and doubtless partly determined by, the assimilation of the bishops during those centuries to the type of the great feudal nobles whose ambitions and love of pomp they shared.
In an age when, with the evolution of the feudal organization cf society, even everyday costume was becoming a uniform, symbolizing in material and colour the exact status of the wearer, it was natural that in the parallel organization of the Church the official vestments should undergo a similar process of differentiation and definition.
Yet in view of later controversies, the changes made during this period, notably in the vestments connected with the mass, are not without significance.
Very significant, too, is the parting of the ways in the development of liturgical vestments in the East and West.
In addition to the vestments shown in fig.
Before discussing the changes made in the various Reformed Churches, due to the doctrinal developments of the 16th century, we may therefore give here a list of the vestments now worn by the various orders of clergy in the Roman Catholic Church and the Oriental Churches.
The vestments worn by the priest when celebrating mass are then the most important.
The cassock, which must always be worn under the vestments, is not itself a liturgical garment.
Bishops, as belonging to the order of priesthood with completed powers, wear the same vestments as the priests, with the addition of ' The stole and maniple alone are symbolical of order, i.e.
Finally, the pope, when celebrating mass, wears the same vestments as an ordinary bishop, with the addition of the subcinctorium, a dalmatic, worn over the tunicle and under the chasuble, and the orale or fanone.
Of the liturgical vestments not immediately or exclusively associated with the sacrifice of the mass the most conspicuous are the cope and surplice.
The character of the vestments, the method of putting them on, and the occasions on which they are severally to be worn, are regulated with the minutest care in the Missal and the Caeremoniale.
- As already stated, the vestments of the great historical Churches of the East are derived from the same Graeco-Roman originals as those of the West, but in contradistinction to the latter they have remained practically stereotyped, both in character and number, for a thousand years; in the East, however, even more than in the West the tendency to gorgeous ornamentation has prevailed.
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.).
The vestments of a priest are the sticharion, epitrachelion, girdle, epimanikia and phainolion.
He wears all these vestments only at the celebration of the eucharist and on other very solemn occasions; at other ministrations he wears only the epitrachelion and phainolion over his cassock.
The kalimaukion is also worn by the other clergy in ordinary life, and with their vestments at processions, &c.
The general character of the vestments is much the same in the other Oriental rites.
In another respect the vestments of the Eastern differ from those of the Western Church.
In the East there is no sequence of liturgical colours, nor, indeed, any definite sense of liturgical colour at all; the vestments are usually white or red, and stiff with gold embroidery.
In the West the custom, long universal, of marking the seasons of the ecclesiastical year and the more prominent fasts and festivals by the colour of the vestments of clergy and altar dates, approximately, from the 12th century: the subject is mentioned (c. 1200) in the treatise of Innocent III., De sacro altaris mysterio (cap. 10), where the rules are laid down which are still essentially those of the Roman Church,' though the liturgical colours were only four, violet belonging to the category of black - as that of mourning.
Though, in the embroidery of vestments, many colours may be used, these five above named must severally give the dominant tone of colour on the occasions for which they are appointed.
By the sub-committee of Convocation in their Report (1908) these vestments are wrongly classed as copes, i.e.
In his Vestments as Supreme Pontiff.
In England red vestments are worn at the mass (of the Holy Spirit) attended by the Roman Catholic judges and barristers at the opening of term, the so-called "Red Mass."
Violet vestments are also worn on days of intercession, at votive masses of the Passion, at certain other masses of a pronouncedly intercessory and penitential character, at intercessory processions, at the blessing of candles on Candlemas Day, and at the blessing of the baptismal water.
Other vestments - e.g.
It is clear from what has been said above that the liturgical vestments possessed originally no mystic symbolic meaning whatever; it was equally certain that, as their origins were forgotten, they would develop such a symbolic meaning.
The Report of the five bishops divides them into three schools: (1) the moralizing school, the oldest, by which - as in the case of St Jerome's treatment of the Jewish vestments - the vestments are explained as typical of the virtues proper to those who wear them; (2) the Christological school, i.e.
With the amice, "Place on my head the helmet of salvation," &c. For the symbolic meanings of the various vestments see the separate articles devoted to them.
Following the battalion that marched along the dusty road came priests in their vestments--one little old man in a hood with attendants and singers.
In the Western Church, though from the 9th century onwards the Roman use had been the norm, considerable alterations continued to be made in the shape and decoration of the liturgical vestments.