| 101. Liturgical Vestments. | ||||
Besides the liturgical works already cited, Comp. John England (late R. C. bishop of Charleston, S. C., d. 1842): An Historical Explanation of the Vestments, Ceremonies, etc., appertaining to the holy Sacrifice of the Mass (an Introduction to the American Engl. edition of the Roman Missal). Philad. 1843. Fr. Bock. (R. C.): Geschichte der liturgischen Gewaender des Mittelalters. Bonn, 1856, 2 vols. C. Jos. Hefele: Beitraege zur Kirchengeschichte, Archaeologie und Liturgik. Vol ii. Tueb. 1864, p. 150 ff. | ||||
The stately outward solemnity of public worship, and the strict separation of the hierarchy from the body of the laity, required corresponding liturgical vesture, after the example of the Jewish priesthood and cultus,1 symbolical of the grades of the clergy and of the different parts of the worship. | ||||
In the Greek church the liturgical vestments and ornaments are the sticharion,1 and the orarion, or horarion1 for the deacon; the sticharion, the phelonion,1 the zone,1 the epitrachelion,1 and the epimanikia1 for the priest; the saccos,1 the omophorion1 the epigonation,1 and the crozier1 for the bishop. The mitre is not used by the Greeks. | ||||
The vestments in the Latin church are the amict or humeral1 the alb (white cope or surplice),1 the cincture,1 the maniple,1 the orarium or stole1 for the priest; the chasuble,1 the dalmatic,1 the pectoral1 and the mitre1 for the bishop; the pallium for the archbishop. To these are to be added the episcopal ring and staff or crozier. | ||||
These clerical vestments almost all appear to have been more or less in use before the seventh century, though only in public worship; it is impossible exactly to determine the age of each. The use of priestly vestments itself originated in fact in the Old Testament, and undoubtedly passed into the church through the medium of the Jewish Christianity, but of course with many modifications. Constantine the Great presented the bishop Macarius of Jerusalem a splendid stole wrought with gold for use at baptism. | ||||
The Catholic ritualists of course give to the various mass-vestments a symbolical interpretation, which is in part derived from the undeniable meaning of the Jewish priestly garments,1 but in part is arbitrary, and hence variable. The amict, for example, denotes the collecting of the mind from distraction; the alb, the righteousness and holiness of the priests; the maniple, the fruits of good works; the stole, the official power of the priest; the mitre, the clerical chieftainship; the ring, the marriage of the bishop with the church; the staff his oversight of the flock. | ||||
The color of the liturgical garments was for several centuries white; as in the Jewish sacerdotal vesture the white color, the symbol of light and salvation, prevailed. But gradually five ecclesiastical colors established themselves. The material varied, except that for the amict and the alb linen (as in the Old Testament) was prescribed. According to the present Roman custom the sacred vestments, like other sacred utensils and the holy water, must be blessed by the bishop or a clergyman even appointed for the purpose. The Greeks bless them even before each use of them. The Roman Missal, and other liturgical books, give particular directions in the rubrics for the use of the mass vestments. | ||||
In every day life, for the first five or six centuries the clergy universally wore the ordinary citizens' dress; then gradually, after the precedent of the Jewish priests1 and Christian monks, exchanged it for a suitable official costume, to make manifest their elevation above the laity. So late as the year 428, the Roman bishop Celestine censured some Gallic priests for having, through misinterpretation of Luke xii. 35, exchanged the universally used under-garment (tunica) and over-garment (toga) for the Oriental monastic dress, and rightly reminded them that the clergy should distinguish themselves from other people not so much by outward costume, as by purity of doctrine and of life. Later popes and councils, however, enacted various laws and penalties respecting these externals, and the council of Trent prescribed an official dress befitting the dignity of the priesthood. | ||||
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