Directorium is a Latin word denoting a guide . In the later Middle Ages it was specially applied to Catholic liturgical guides for praying the Divine Office and Holy Mass .
61-413: In the early fifteenth century Clement Maydeston, likely following foreign precedents, titled his reorganized Sarum Ordinal the " Directorium Sacerdotum ". In this way, the words " Directorium Sacerdotum " came to be included in the beginning of many books instructing clergy on the form of Divine Office and Mass to be prayed each day of the year. Some of these books are among the earliest products of
122-475: A "small cape" ( Latin : cappella ). The beggar, the stories claim, was Christ in disguise, and Martin experienced a conversion of heart, becoming first a monk, then abbot, then bishop. This cape came into the possession of the Frankish kings, and they kept the relic with them as they did battle. The tent which kept the cape was called the capella and the priests who said daily Mass in the tent were known as
183-470: A Catholic printer in London conceived the idea of translating the official Directorium , i. e. Ordo , issued for the clergy, and accordingly published in that year A Lay Directory or a help to find out and assist at Vespers . . . . on Sundays and Holy Days . Strange to say, another Catholic printer, seemingly the publisher of the official Ordo , shortly afterwards, conceiving his privileges invaded, produced
244-553: A building. Most larger churches had one or more secondary altars which, if they occupied a distinct space, would often be called a chapel. In Russian Orthodox tradition, the chapels were built underneath city gates, where most people could visit them; a famous example is the Iberian Chapel . Although chapels frequently refer to Christian places of worship, they are also found in Jewish synagogues and do not necessarily denote
305-496: A diminutive of cappa , meaning "little cape") is a Christian place of prayer and worship that is usually relatively small. The term has several meanings. First, smaller spaces inside a church that have their own altar are often called chapels; the Lady chapel is a common type of these. Second, a chapel is a place of worship, sometimes interfaith , that is part of a building, complex, or vessel with some other main purpose, such as
366-612: A few extra pages of diocesan notices, recent decrees of the Congregation of Rites, regulations for praying votive offices, et cetera, these being matters only affecting clergy, the Ordo is apt to acquire a somewhat technical and exclusive quality. For how long a separate and annual Ordo recitandi has been printed for the use of English clergy seems impossible to determine. Possibly Bishop Challoner , Vicar Apostolic from 1741 to 1781, had something to do with its introduction. But in 1759
427-515: A larger church are holy areas set aside for some specific use or purpose: for instance, many cathedrals and large churches have a " Lady chapel " in the apse, dedicated to the Virgin Mary ; parish churches may have such a Lady chapel in a side aisle or a "chapel of Reservation" or " Blessed Sacrament chapel" where the consecrated bread of the Eucharist is kept in reserve between services, for
488-410: A parish church. This may be a private chapel, for the use of one person or a select group (a bishop's private chapel, or the chapel of a convent, for instance); a semi-public oratory, which is partially available to the general public (a seminary chapel that welcomes visitors to services, for instance); or a public oratory (for instance, a hospital or university chapel). Chapels that are built as part of
549-564: A rival publication titled The Laity's Directory or the Order of the (Catholic) Church Service for the year 1764 . The Laity's Directory was issued each year for 3 quarters of a century and gradually grew in length. In 1837 The Catholic Directory supplanted it, which Messrs. Burns and Lambert, later Burns and Oates, has published in London since 1855. The earliest numbers of The Laity's Directory contained nothing save an abbreviated translation of
610-439: A school, college, hospital, palace or large aristocratic house, castle, barracks , prison , funeral home , hotel, airport, or a military or commercial ship. Third, chapels are small places of worship, built as satellite sites by a church or monastery, for example in remote areas; these are often called a chapel of ease . A feature of all these types is that often no clergy were permanently resident or specifically attached to
671-548: A separate calendar to each, more or less corresponding to the later Ordo recitandi . This arrangement was not peculiar to England. One of the earliest printed books of the kind was that issued about 1475 for the Diocese of Constance , of which a rubricated copy is in the British Library . It is a small folio in size, of 112 leaves, and after the ordinary calendar it supplies summary rules, in 35 sections, for composing
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#1732801008261732-479: A specific denomination. In England—where the Church of England is established by law— interdenominational or interfaith chapels in such institutions may be consecrated by the local Anglican bishop. Chapels that are not affiliated with a particular denomination are commonly encountered as part of a non-religious institution such as a hospital, airport, university or prison. Many military installations have chapels for
793-609: Is far from unique, and the fascination that it has exerted still threatens to limit rather than increase our understanding of the medieval English Church. Many of the ornaments and ceremonial practices associated with the Sarum rite—though not the full liturgy itself—were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic Oxford Movement in
854-588: Is once served, they are very liable to destruction, and it seems impossible to date the first attempt to produce an ordo after this later fashion. The fact that at the Council of Trent (Session 23, De Reform. , Chapter 18) it was thought necessary to urge that ecclesiastical students be taught to understand the Computus , by which they could determine the Ordo recitandi for each year for themselves, seems to imply that such later ordos were not in familiar use in
915-643: Is presently the custom for every Catholic diocese , or, in cases where the calendar followed is substantially identical, for a group of dioceses belonging to the same ecclesiastical province or state , to have a directory, i. e. Ordo recitandi , annually printed for clerical use. It is a calendar for the year in which are printed for each day concise directions for praying the Divine Office and Mass of that day. The calendar usually indicates days of fasting, eligibility for special indulgences, days of devotion, and other information that may be convenient for
976-490: Is sometimes used as an adjective in England and Wales to describe members of such churches: for example in the sentence, "I'm Chapel." While the word chapel is not exclusively limited to Christian terminology, it is most often found in that context. Nonetheless, the word's meaning can vary by denomination, and non-denominational chapels (sometimes called "meditation rooms") can be found in many hospitals, airports, and even
1037-513: The Ambrosian rite ), but most churches were simply too poor to have several sets of vestments, and so used what they had. There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the Epistle was sung, for instance, varied enormously; from a lectern at the altar , from a lectern in the quire , to the feature described as
1098-792: The Apostolic Constitution Quo primum . In practice, a brief resurgence of interest in the 19th century did not lead to a revival. Some Western Rite Orthodox congregations have adopted the use due to its antiquity and similarities with the Byzantine Rite . This includes Western Rite members of the Russian Orthodox Church Outside Russia , as well as the Old Calendarist Autonomous Orthodox Metropolia of North and South America and
1159-915: The Cardinal-Infante Afonso of Portugal introduced the Roman rite as a response against the Anglican Schism . It has even been speculated that through Portuguese missionaries the Sarum Use might have even been used in the Congo. Even after the Church of England was established separate from the Catholic Church , the Canterbury Convocation declared in 1543 that the Sarum Breviary would be used for
1220-602: The Directorium Sacerdotum or the complete Pye , titled Pica Sarum in Latin, abbreviated editions of which were afterwards published in a form which allowed it to be bound up with the respective portions of the Breviary . The idea of this great Pye was to give all the 35 possible combinations, 5 to each dominical letter , of which the immovable and movable feasts of the ecclesiastical year admitted, assigning
1281-599: The Eucharist and canonical hours . The Sarum Rite has a unique ecumenical position in influencing and being authorized for liturgical use by the Roman Catholic Church , Eastern Orthodox Church , as well as the Anglican Communion . In 1078, William of Normandy appointed Osmund , a Norman nobleman, as bishop of Salisbury (the period name of the site whose ruins are now known as Old Sarum ). As bishop , Osmund initiated some revisions to
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#17328010082611342-676: The Latin rites developed at Salisbury Cathedral and used from the late eleventh century until the English Reformation . It is largely identical to the Roman Rite , with about ten per cent of its material drawn from other sources. The cathedral's liturgy was widely respected during the late Middle Ages , and churches throughout the British Isles and parts of northwestern Europe adapted its customs for celebrations of
1403-760: The Mass and Divine Office that the name originally applied. In the Middle Ages , and indeed almost to the invention of printing, the liturgical books were more numerous than at present, presenting content in more volumes. For example, instead of one volume containing the whole Divine Office, as is presently the case for the Breviary , the Office was contained in at least 4 books, namely the Psalterium , Hymnarium , Antiphonarium , and Legendarium (book of lessons, i. e., readings). Rubrics or ritual directions for
1464-690: The Tridentine Mass , though they are not unknown in other forms of the western rites: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. These distinctions have been evaluated as "of the most trifling character." The chalice was prepared between the readings of the Epistle and the Gospel. In addition, in common with many monastic rites, after the Elevation
1525-749: The United Nations headquarters . Chapels can also be found for worship in Judaism . "Chapel" is in particularly common usage in the United Kingdom , and especially in Wales , for Nonconformist places of worship; and in Scotland and Ireland for Roman Catholic churches. In England and Wales, due to the rise in Nonconformist chapels during the late 18th and early 19th centuries, by
1586-566: The canonical hours . Under Edward VI of England , the use provided the foundational material for the Book of Common Prayer and remains influential in English liturgies. Mary I restored the Use of Sarum in 1553, but it fell out of use under Elizabeth I . Sarum Use remains a permitted use for Roman Catholics, as Pope Pius V permitted the continuation of uses more than two hundred years old under
1647-582: The capellani . From these words, via Old French , we get the names "chapel" and "chaplain". The word also appears in the Irish language (Gaelic) in the Middle Ages , as Welsh people came with the Norman and Old English invaders to the island of Ireland. While the traditional Irish word for church was eaglais (derived from ecclesia ), a new word, séipéal (from cappella ), came into usage. In British history, "chapel" or " meeting house " were formerly
1708-402: The 'pulpitum', a word used ambiguously for the place of reading (a pulpit) or for the rood screen . Some scholars thought that the readings were proclaimed from the top of the rood screen, which was most unlikely given the tiny access doors to the rood loft in most churches. This would not have permitted dignified access for a vested Gospel procession. Chief among the proponents of Sarum customs
1769-704: The Authority of Parliament, in the Second Year of the Reign of Edward VI of England," i.e. January 1548 - January 1549, before the First Prayer Book came into effect in June of the latter year (which authorized the use of traditional vestments and was quite explicit that the priest shall wear an alb, vestment (chasuble) or cope and that the deacons shall be vested in albs and tunicles (dalmatics). However, there
1830-551: The British Isles . In spite of interest in the Sarum Use, its publication in Latin sources from the sixteenth century and earlier has inhibited its modern adoption. Several academic projects are gradually improving its accessibility. From 2009 to 2013, Bangor University produced a series of films and other resources as part of The Experience of Worship research project. In 2006, McMaster University launched an ongoing project to create an edition and English translation of
1891-534: The Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman." They took advantage of the ' Ornaments Rubric ' of 1559, which directed that English churches were to use "...such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by
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1952-582: The Mass and Divine Office were rarely written in connection with the text to which they belonged (this is not to treat of the services of rarer occurrence such as those in the Pontifical ), but they were probably at first communicated only by oral tradition, and when they began to be recorded they took only such summary form as is seen in the Ordines Romani of Hittorp and Mabillon . However, circa
2013-682: The Sarum rite had a distinct influence upon other usages of the Roman rite outside England, such as the Nidaros rite in Norway and the Braga Rite in Portugal . Following the siege of Lisbon in 1147 , Gilbert of Hastings became the first bishop of the restored bishopric of Lisbon , and introduced the Sarum rite for the liturgy of the mass in his diocese, a use which continued until 1536, when
2074-410: The Sarum rite, but with their own particular prayers and ceremonies. Some of these are so different that they have been identified as effectively distinct liturgies, such as those of Hereford , York , Bangor , and Aberdeen . Other missals (such as those of Lincoln Cathedral or Westminster Abbey ) were more evidently based on the Sarum rite and varied only in details. Liturgical historians believe
2135-542: The altars of the church and cense them, ending at the great rood screen (or whatever barrier between the laity and the altar), where antiphons and collects would be sung. At the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions. The procession then vested for Mass. Some of the prayers of the Mass are unique, such as the priest's preparation prayers for Holy Communion. Some ceremonies differ from
2196-416: The basis of the Ordo recitandi . To this the feasts celebrated in the diocese are added, and, as the higher grade of these special celebrations often causes them to take precedence of those in the ordinary calendar, a certain amount of shifting and transposition is inevitable, even apart from the complications caused by the movable feasts . All this must be calculated and arranged beforehand in accordance with
2257-523: The celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the Agnus Dei . It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of St John's Gospel was read while the priest made his way back to the sacristy. Two candles on the altar were customary, though others were placed around it and on
2318-510: The changes necessitated by the occurrence of Easter and the shifting of the Sundays, as well as the " Incipits " of the details of the liturgy, e. g. of the lessons to be read and the commemorations to be made. The second stage took the form of an adaptation of the Ordinal for ready use, an adaptation with which, in the case of Sarum, the name of Clement Maydeston is prominent connected. This was
2379-477: The chapel. For historical reasons, chapel is also often the term used by independent or nonconformist denominations for their places of worship in England and especially in Wales, even where they are large and in practice they operate as a parish church . The earliest Christian places of worship are now often referred to as chapels, as they were not dedicated buildings but rather a dedicated chamber within
2440-506: The clergy to know. The Ordo is issued with the authority of the bishop or bishops concerned, and is binding on the clergy in their jurisdiction. Religious orders in the diocese usually have their own directories which, in the case of the larger orders, often differ according to the state in which they are present. For secular clergy the calendar of the Roman Missal and Roman Breviary , apart from special privilege, always forms
2501-463: The clerical Ordo recitandi , but toward the end of the eighteenth century a list of the Catholic chapels in London, advertisements of schools, obituary notices, important ecclesiastical announcements, and other miscellaneous matters began to be added, and at a still later date an index of the names and addresses of the Catholic clergy serving the missions in England and Scotland was added. This index
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2562-468: The complete Sarum Use with its original plainsong , resulting in the publication of over 10,000 musical works, and expected to be completed in 2022. The ceremonies of the Sarum Rite are nearly identical to the Tridentine Mass . The Mass of Sundays and great feasts involved up to four sacred ministers: priest , deacon , subdeacon , and acolyte . It was customary for them to visit in procession all
2623-461: The eleventh century there arose a tendency toward greater elaboration and precision in rubrical directions for the services, and at the same time the beginning of a more or less strongly marked division of these directions into two classes arose, which in the case of the Sarum Use were conveniently distinguished as the Customary and the Ordinal. Generally, the former of these rubrical books contained
2684-462: The extant Celtic-Anglo-Saxon rite and the local adaptations of the Roman rite, drawing on both Norman and Anglo-Saxon traditions. Nineteenth-century liturgists theorized that the liturgical practices of Rouen in northern France inspired the Sarum liturgical books . The Normans had deposed most of the Anglo-Saxon episcopate, replacing them with Norman bishops, of which Osmund was one. Given
2745-566: The format of the Divine Office; merely one change often caused much disturbance by necessitating the transfer of coincident feasts to other days. From the Directorium Sacerdotum , which in England was often called the "Pye" and which seems to have come into almost general use about the time of the invention of printing, the later Directory , i. e. the Ordo Divini Officii recitandi Sacrique peragendi gradually developed. It
2806-458: The middle of the sixteenth century. [REDACTED] This article incorporates text from a publication now in the public domain : Herbermann, Charles, ed. (1913). " Catholic Directories ". Catholic Encyclopedia . New York: Robert Appleton Company. Sarum Ordinal The Use of Sarum (or Use of Salisbury , also known as the Sarum Rite ) is the liturgical use of
2867-543: The principles and the latter their application; the former determined those matters that were constant and primarily the duties of persons, the latter dealt with the arrangements that varied from day to day and year to year. It is out of the Ordinal, often denominated the Ordinarium and Liber Ordinarius , that the Directorium or Pye , and later the Ordo recitandi evolved. These distinctions are not clear because
2928-525: The printing press in England. The use of " directorium " was not specific to England. A very similar work was published at Augsburg in 1501 with the title Index sive Directorium Missarum Horarumque secundum ritum chori Constanciensis diocesis dicendarumn , though it is not the earliest example. This title evidences that a directorium had to be formatted according to the needs of a specific diocese or group of dioceses, as generally each diocese has its own specific feasts that must be considered in determining
2989-546: The process was gradual. But in the English and Continental Ordinals 2 different stages can be distinguished: first, the type of book in common use from the twelfth to fifteenth century, and represented by the Sarum Ordinal edited by W. H. Frere and the Ordinaria of Laon edited by Ulysse Chevalier . In them was much miscellaneous information respecting feasts, the Divine Office and Mass to be prayed thereon according to
3050-538: The religious orders. An Ordinarius Ordinis Praemonstratensis exists in manuscript in Jesus College, Cambridge , England, and an early printed one in the British Library . When printing became universal, the step from these rather copious directories, which served for all possible years, to a shorter guide of the type of the later Ordo recitandi , and intended only for a specific year, was an easy one. Since, however, such publications are useless after their purpose
3111-518: The rood screen. The Sarum missal calls for a low bow as an act of reverence, rather than the genuflection . The ritual of Sarum Use has influenced even churches that do not use its text, obscuring understanding of the original: The modern fame of the Use of Sarum is to a great extent an accidental product of the political and religious preoccupations of 19th-century English ecclesiastics and ecclesiologists. The Use certainly deserves attention and respect as an outstanding intellectual achievement, but it
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#17328010082613172-457: The rules of the general rubrics of the Missal and Breviary . Even so, the clergy of particular churches must further provide for the celebration of their own patronal or dedicatory feasts, and to make such other changes in the Ordo as these insertions may impose. The Ordo is always in Latin, though an exception is sometimes made in the directories for nuns, and, as it is often supplemented with
3233-411: The similarities between the liturgy in Rouen and that of Sarum, it appears the Normans imported their French liturgical books as well. The revisions during Osmund's episcopate resulted in the compilation of a new missal , breviary , and other liturgical manuals, which came to be used throughout southern England , Wales , and parts of Ireland . Some dioceses issued their own missals, inspired by
3294-626: The special calendar for each year according to the Golden Number and the dominical letter . Then the Ordo for each of the 35 possible combinations is given in detail. The name most commonly given to these "Pyes" in continental Europe was Ordinarius and more rarely Directorium Missae . For example, the title of such a book printed for the Diocese of Liège in 1492 read: "In nomine Domini Amen . . . Incipit liber Ordinarius ostendens qualiter legatur et cantetur per totum anni circulum in ecclesia leodiensi tam de tempore quam de festis sanctorum in nocturnis officiis divinis." Such books were also provided for
3355-415: The standard designations for church buildings belonging to independent or Nonconformist religious societies and their members. They were particularly associated with the pre-eminence of independent religious practice in rural parts of England and Wales, the northern industrial towns of the late 18th and 19th centuries, and centres of population close to but outside the City of London . As a result, "chapel"
3416-425: The stress of life, without other people moving around them. The word chapel , like the associated word chaplain , is ultimately derived from Latin . More specifically, the word is derived from a relic of Saint Martin of Tours : traditional stories about Martin relate that while he was still a soldier, he cut his military cloak in half to give part to a beggar in need. The other half he wore over his shoulders as
3477-401: The time of the 1851 census , more people attended the independent chapels than attended the state religion's Anglican churches. (The Anglican Church does not function as the established church in Scotland.) In Roman Catholic Church canon law, a chapel, technically called an " oratory ", is a building or part thereof dedicated to the celebration of services, particularly the Mass, which is not
3538-418: The use of military personnel, normally under the leadership of a military chaplain . The earliest Christian places of worship were not dedicated buildings but rather a dedicated chamber within a building, such as a room in an individual's home. Here, one or two people could pray without being part of a communion or congregation. People who like to use chapels may find it peaceful and relaxing to be away from
3599-406: Was a tendency to read back Victorian centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. It was asserted, for instance, that Sarum had a well-developed series of colours of vestments for different feasts . There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in
3660-409: Was imitated in the Irish Catholic Director and in The Catholic Directory of the United States. Hence the idea became widespread that Catholic directories are so denominated because they commonly form an address book for the churches and clergy of a particular state, but an examination of the early numbers of The Laity's Directory demonstrates that it was only to the calendar with its indications for
3721-537: Was the Anglican priest Percy Dearmer , who put these into practice (according to his own interpretation) at his parish of St Mary the Virgin, Primrose Hill , in London . He explained them at length in The Parson's Handbook , which ran through several editions. This style of worship has been retained in some present-day Anglican churches and monastic institutions, where it is known as "English Use" (Dearmer's term) or "Prayer Book Catholicism". Recreations Chapel A chapel (from Latin : cappella ,
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