Vesting prayers are prayers which are spoken while a cleric puts on vestments as part of a liturgy , in both the Eastern and Western churches. They feature as part of the liturgy in question itself, and take place either before or after a liturgical procession or entrance to the sanctuary , as depends on the particular liturgical rite or use which is being observed.
34-619: At the Buskins : Calcea, Domine, pedes meos in praeparationem evangelii pacis, et protege me in velamento alarum tuarum. "Shod my feet, Lord, unto the preparation of the gospel of peace, and protect me under the cover of thy wings." (Ephesians VI, XV and Psalm LX, V) The Bishop says, as he takes off the Cappa magna : Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis. "Take off of me, O Lord,
68-589: A result of which the Sacred Congregation of Rites issued on 9 December 1925 a decree against it, De forma paramentorum which it explicitly revoked with the declaration Circa dubium de forma paramentorum of 20 August 1957, leaving the matter to the prudent judgement of local Ordinaries. There exists a photograph of Pope Pius XI wearing the more ample chasuble while celebrating Mass in Saint Peter's Basilica as early as 19 March 1930. After
102-472: A round hole in the middle through which to pass the head, that fell below the knees on all sides. It had to be gathered up on the arms to allow the arms to be used freely. In its liturgical use in the West, this garment was folded up from the sides to leave the hands free. Strings were sometimes used to assist in this task, and the deacon could help the priest in folding up the sides of the vestment. Beginning in
136-647: Is the stole , not the chasuble, that is the priestly vestment. The chasuble was never used by low-church Anglicans and rarely used by high-church Anglicans until the Oxford Movement in the 19th century, and even then not until the second generation of the Oxford Movement. It is not customary and rarely seen in Protestantism outside of the liturgical churches. In Oscar Wilde's 1895 play The Importance of Being Earnest , Dr. Chasuble
170-848: Is the outermost liturgical vestment worn by clergy for the celebration of the Eucharist in Western-tradition Christian churches that use full vestments, primarily in Roman Catholic , Anglican , and Lutheran churches. In the Eastern Orthodox Churches and in the Eastern Catholic Churches , the equivalent vestment is the phelonion . "The vestment proper to the priest celebrant at Mass and other sacred actions directly connected with Mass is, unless otherwise indicated,
204-461: Is the principal and most conspicuous Mass vestment , covering all the rest. It is described in prayer as the "yoke of Christ" and said to represent charity. Nearly all ecclesiologists are now agreed that liturgical costume was simply an adaptation of the secular attire commonly worn throughout the Roman Empire in the early Christian centuries. The priest in discharging his sacred functions at
238-633: The Amice : Impone, Domine, galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando. Impose, O Lord, the helmet of salvation upon my head, to overthrow all diabolic (of the devil) deceits, overcoming the savagery of all my enemies.' At the Alb : Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis. 'Wash me, O Lord, and cleanse my heart, that with them that have washed their robes in
272-657: The Chasuble : Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam. "O Lord, Who said: My yoke is sweet, and My burden light: grant that I may be able so to bear it, so that I may be able to obtain Thy grace." (St. Matthew XI, XXX) At the Mitre : Mitram, Domine, et salutis galeam impone capiti meo; ut contra antiqui hostis omniumque inimicorum meorum insidias inoffensus evadeam. "Place upon my head, O Lord,
306-844: The Dalmatic : Indue me, Domine, indumento salutis et vestimento laetitiae; et dalmatica justitiae circumda me semper. 'Endow me, O Lord, with the garment of salvation, the vestment of joy, and with the dalmatic of justice ever encompass me.' At the Episcopal gloves : Circumda, Domine, manus mea munditia novi hominis, qui de caelo descendit; ut, quemadmodum Iacob dilectus tuus pelliculis hoedorum opertis manibus, paternam benedictionem, oblato patri cibo potuque gratissimo, impetravit; sic et oblata per manus nostras salutaris hostia, gratiae tuae benedictionem mereatur. Per Dominum nostrum Jesum Christum Filium tuum, qui in similitudinem carnis peccati pro nobis obtulit semetipsum. "Place upon my hands, Lord,
340-907: The Maniple : Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis. "I pray Thee , O Lord, that I may merit to bear the maniple in lamentation; that with joyfulness I may receive a portion amongst the just. (Psalm CXXV, LXVII) The Bishop says, as he takes off the Cope: Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis. He washes his hands, saying: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire. 'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.' At
374-466: The Pectoral cross , saying: Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum. "Deign Thou, O Lord Jesus Christ, to guard me from all
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#1732781096106408-617: The Second Vatican Council , the more ample form became the most usually seen form of the chasuble, and the directions of the GIRM quoted above indicate that "it is fitting" that the beauty should come "not from abundance of overly lavish ornamentation, but rather from the material that is used and from the design. Ornamentation on vestments should, moreover, consist of figures, that is, of images or symbols, that evoke sacred use, avoiding thereby anything unbecoming" (n. 344). Hence,
442-481: The 13th century, there was a tendency to shorten the sides a little. In the course of the 15th and 16th centuries, the chasuble took something like its modern form, in which the sides of the vestment no longer reach to the ankle but only, at most, to the wrist, making folding unnecessary. At the end of the sixteenth century the chasuble, though still quite ample and covering part of the arms, had become less similar to its traditional shape than to that which prevailed in
476-646: The Amice: Impone, Domine, galeam salutis in capite meo , ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando. 'Place upon my head, O Lord, the helmet of salvation, for fighting and overcoming all the wiles of the Devil: and for overcoming the savagery of all my enemies.' At the Alb: Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis. At
510-589: The Blood of the Lamb, I may enjoy eternal bliss.' At the cincture: Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentiae et castitatis. 'Gird me, O Lord, with the girdle of purity, and extinguish in me all evil desires, that the virtue of chastity may abide in me.' Buskins A buskin is a knee- or calf-length boot made of leather or cloth , enclosed by material, and laced, from above
544-689: The Cincture: Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis. He takes the Pectoral Cross, saying: Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum. At
578-580: The Stole: Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari. 'Restore unto me, I beseech You, O Lord, the stole of immortality, which I lost through the collusion of our first parents, and inasmuch as I presume to draw near to Your holy Mystery with this adornment, unworthy though I be, grant that I may be worthy to rejoice in
612-512: The altar was dressed as in civil life, but the custom probably grew up of reserving for this purpose garments that were newer and cleaner than those used in his daily ministry, and out of this gradually developed the conception of a special liturgical attire. Many, but not all, Lutheran and Anglican churches make use of the chasuble. The chasuble has always been used by the Lutheran denominations of Scandinavia, although in earlier times its use
646-438: The amice, which he first puts on his head, and then over his shoulders: Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus. 'Place upon me, O Lord, the helmet of salvation, that I may overcome the assaults of the devil.' At the alb: Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis perfruar sempiternis. 'Purify me, Lord, and cleanse my heart so that, washed in
680-470: The back, incorporating the image of the Christian cross or of a saint; and rich materials such as silk, cloth of gold or brocade were employed, especially in chasubles reserved for major celebrations. In the 20th century, there began to be a return to an earlier, more ample, form of the chasuble, sometimes called "Gothic", as distinguished from the "Roman" scapular form. This aroused some opposition, as
714-481: The blood of the Lamb, I may eternally rejoice.' At the Cincture : Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis. "Gird me, O Lord, with the belt of faith, my loins with the virtue of chastity, and extinguish in them the humour of lust; that the strength of all chastity may ever abide in me." He takes
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#1732781096106748-584: The chasuble, worn over the alb and stole " ( General Instruction of the Roman Missal , 337). Like the stole, it is normally of the liturgical colour of the Mass being celebrated. The chasuble originated as a sort of conical poncho , called in Latin a paenula or casula or "little house", that was the common outer traveling garment in the late Roman Empire . It was simply a roughly oval piece of cloth, with
782-464: The cleanliness of the new man, that came down from heaven; that, just as Jacob Thy beloved, covering his hands with the skins of goats, and offering to his father most pleasing food and drink, obtained his father's blessing, so also may the saving victim offered by our hands, merit the blessing of Thy grace. Through our Lord Jesus Christ, Thy Son, Who in the likeness of sinful flesh offered Himself for us." (Genesis XXVII, VI-XXIX and Romans VIII, III) At
816-498: The mitre and helmet of salvation; that I may go forth unhindered against the snares of the ancient foe, and of all my enemies." (Ephesians VI, XVII) At the Ecclesiastical ring : Cordis et corporis mei, Domine, digitos virtute decora, et septiformis Spiritus sanctificatione circumda. "Adorn with virtue, Lord, the fingers of my body and of my heart, and with the sanctification of the sevenfold Spirit encompass them." At
850-529: The nineteenth and early twentieth centuries, when the chasuble was reduced to a broad scapular , leaving the whole of the arms quite free, and was shortened also in front and back. Additionally, to make it easier for the priest to join his hands when wearing a chasuble of stiff (lined and heavily embroidered) material, in these later centuries the front was often cut away further, giving it the distinctive shape often called fiddleback . Complex decoration schemes were often used on chasubles of scapular form, especially
884-463: The old man with his manners and deeds: and put on me the new man, who according to God is created in justice, and the holiness of truth." (Ephesians IV, XXII and XXIV) He washes his hands, saying: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire. "Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body." At
918-566: The prevalence today of chasubles that reach almost to the ankles, and to the wrists, and decorated with relatively simple symbols or bands and orphreys . By comparison, "fiddleback" vestments were often extremely heavily embroidered or painted with detailed decorations or whole scenes depicted. Use of scapular "Roman" chasubles, whether with straight edges or in "fiddleback" form, is often associated with traditionalism . However, some traditionalist priests prefer ampler chasubles of less stiff material. Pope Benedict XVI sometimes used chasubles of
952-909: The same unto eternity.' At the Chasuble: Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam. 'O Lord, Who said: My yoke is easy and My burden light: grant that I may bear it well and follow after You with thanksgiving.' At the Maniple: Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis. The Celebrant first says, whilst washing his hands: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam ut sine pollutione mentis et corporis valeam tibi servire. 'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.' Then whilst putting on
986-692: The snares of every enemy, by the sign of Thy most holy Cross: and deign Thou to grant to me, Thy unworthy servant, that as I hold before my breast this Cross with the relics of Thy Saints within it, so may I ever keep in mind the memory of the Passion, and the holy victorious Martyrs." At the Stole : Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari. "Restore unto me, O Lord, I beseech Thee,
1020-481: The stole of immortality, which I lost through the transgression of our first parents, and unworthy though I be, inasmuch as I presume to draw near to Thy holy Mystery with this adornment, grant that I may be worthy to rejoice in the same unto eternity." At the Tunicle : Tunica jucunditatis, et indumento laetitiae induat me Dominus. "In the tunicle of delight, and the garment of rejoicing, clothe me O Lord." At
1054-454: The toes to the top of the boot, and open across the toes. The word buskin, only recorded in English since 1503 meaning "half boot", is of unknown origin, perhaps from Old French brousequin (in modern French brodequin ) or directly from its Middle Dutch model brosekin "small leather boot". A high-heeled buskin ( Greek kothornos ( Greek : κόθορνος ) or Latin cothurnus )
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1088-624: The transitional style common at the end of the 16th century. In the Slavic tradition, though not in the Greek, the phelonion , the Byzantine Rite vestment that corresponds to the chasuble, is cut away from the front and not from the sides, making it look somewhat like the western cope . Called in Latin casula , planeta or pænula , and in early Gallic sources amphibalus . The chasuble
1122-584: Was not directly connected to the communion. German Lutherans used it for the first two hundred years after the Reformation but later replaced it with the Geneva Gown . A variety of practices emerged in North America but by the mid-20th century, the alb and stole became widely customary. More recently, the chasuble has been readopted for Communion services in both Germany and North America. It
1156-618: Was worn by Athenian tragic actors (to make them look taller). Buskins therefore sometimes appear as a symbol of tragedy, often contrasted with "sock" (from Latin soccus ), the low shoe worn by comedians . The buskin was also worn by hunters, and soldiers in Ancient Greek , Etruscan , and Roman societies, to protect the lower legs against thorns, dirt, etc. Byzantine emperors were formally clad in purple buskins, embroidered in gold with double-headed eagles . Chasuble The chasuble ( / ˈ tʃ æ zj ʊ b əl / )
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