Page:Catholic Encyclopedia, volume 15.djvu/448

 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

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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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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