VESTMENTS
390
VESTMENTS
namental trimmings, and the nature of the material
from which they are made. For the various par-
ticulars the reader is referred to what is said in the
SvBt)l\CON
Lector ys^ fcXORCS
OiTIAR. O iijW Jl _ ACHOUT
Miniature in a IX-Century Sacramentary at Autun
Shoiving vestments of the Subdiaconate and Minor Orders
articles devoted to the various vestments. In gen- eral the tendency in the fourth period has been to- wards greater richness of material and ornamentation, but, at the same time, towards greater convenience, constantly increasing shortening and fitting to the figure of the vestments, naturally im- iniiring the form and the a'stlietic effect of the vest- ments. The mitre alone has been permitted to grow into a tower, dispropor- tionate in shape. Taking I'N-erything together, the de- \ elopment which liturgical vestments have experienced since the thirteenth cen- tury-, and more especially since the sixteenth century, hardly appears to be a matter of satisfaction, not- withstanding all the rich- ness and costliness of orna- mentation, but rather a lamentable disfigurement caused by the taste of the time.
In the East there has been little or no development in the fourth period. The one vestment which has been added to the liturgical dress of the Greek Rite is the episcopal mitre.
Lilurgir.al Veslnvnls and Prolcslaiitiain. — .\s is
Emdroidered .^mice and Gibdle. XII Centort
Marienkirche. Danzig
known, all denominations of Protestantism rejected the doctrine of the Sacrifice of the Mass and of the priesthood. It would therefore have been logical if all denominations had done away with liturgical
vestments. For even though these are not in them-
selves essential to the Sacrifice of the Mass, being
only something extern.il, yet by their entire history
they are connected most intimately with it. Without
the Mass our liturgical dress would not have appeared
either in the East
or West. Of all
the Protestant
denom i n a t i o n s
logical action was
taken only by
the Reformed
Churches (Cal-
vinist and Zwin-
glian), which did
away entirely
with the Mass
and the Mass
vestments, and
substituted for
these vestments
in the church ser-
vice a dress taken
from secular life.
On the other
hand, the Luther-
ans did not show
themselves so
logical. It is
true that, in agreement with their rejection of
celibacy and the degrees of Holy orders, they re-
jected the cincture, the symbol of chastity, aa
well as the maniple and stole, the insignia of the
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Showing manner of wearing the Fanon
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Bologna, XVIII Century
higher orders, but they retained the alb or surplice and the chasuble for the celebration of Communion; and this was the case in Germanj' until the eighteenth century; in isolated cases the surplice is worn there even now; it is worn also in Scandinavia, where the bishops retained the cope, and in Denmark up to the present time. In England the fir.-tt edition of the Hook of Common Prayer in 1549 still permitted the surplice, alb, chasuble, cappa. and tunic; three years later, however, on account of the greatly increased strength of Calvinism, the second edition of the Prayer Book only allowed the rochet and surplice. It is tnie that the third edition, of lo.59, issued dur- ing the reign of Elizabeth, restored the force of the regulations of the first edition, but only in theorj-. In practice the regulations of the second edition pre- vailed. Further, the attempt of the bishops at the Convocation of Canterbury to save at least the cappa and surplice had no permanent success on account of the domination of Puritanical opinions. Not even the surplice, the minimum of liturgical dress, re- mained in universal use. .\ movement for the re- vival of the old liturgical vestments began in England
