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Encyclopedia Britannica - Main :: CHA-CHR |
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CHASUBLE (Fr. chasuble, Ger. Kasel, Span. casulla; Late Lat. casula, a little house
of the Catholic Church. It is the outermost garment worn by bishops and priests at the celebration of the Mass, forming with the alb (q.v.) the most essential part of the eucharistic vestments. Since it is only used at the Mass, or rarely for functions intimately connected with the sacrament of the altar, it may be regarded as the Mass vestment par excellence. The chasuble is thus in a special
at the ordination of priests, according to the Roman rite, the bishop places on the candidate a chasuble rolled up at the back (planeta plicata), with the words, " Take the sacerdotal robe, the symbol of love," &c.; at the end of the ordination Mass the vestment is unrolled. The chasuble or planeta (as it is called in the Roman missal), according to the pre- vailing model in the Roman Catholic Church, is a scapular- like cloak, with a hole in the middle for the head, falling down over breast and back, and leaving the arms uncovered at the sides. Its shape and size, however, differ con- siderably in various countries (see fig. 1), while some churches e.g. those of certain monastic orders have retained or re- verted to the earlier " Gothic " forms to ~d be described later. From Braun's Liturgische Gewandung, by permission According to the de-of the publisher, B. Herder. cisions of the Con-FIG. 1.-Comparative shape and size of g r e g a t i o n of Rites Chasubles as now in use in various countries. a, b, German. c, Roman. d, Spanish. chasubles must not be of linen, cotton
woollen stuffs, but of silk; though a mixture of wool (or linen and cotton
The chasuble, like the kindred vestments (the q s)ovwv, &c.) in the Eastern Churches, is derived from the Roman paenula or planeta, a cloak worn by all classes and both sexes in the Graeco-Roman world (see VESTMENTS). Though early used in the celebration of the liturgy it had for several centuries no specifically liturgical character, the first clear instances of its ritual use being in a letter of St Germanus of Paris (d. 576), and the next in the twenty-eighth canon of the Council of Toledo (633). Much later than this, however, it was still an article of everyday clerical dress, and as such was prescribed by the German council convened by Carloman and presided over by St Boniface in 742. Amalarius of Metz, in his De ecclesiasticis officiis (ii. 19), tells us in 816 that the casula is the generale indumentum sacrorum ducum and " is proper generally to all the clergy." It was not until the 1th century, when the cope (q.v.) had become established as a liturgical vestment, that the chasuble began to be reserved as special
At the Reformation the chasuble was rejected with the other vestments by the more extreme Protestants. Its use, however, survived in the Lutheran churches; and though in those of Germany it is no longer worn, it still forms part of the liturgical costume of the Scandinavian Evangelical churches. In the Church of England, though it was prescribed alternatively with the cope in the First Prayer-Book of Edward VI., it was ultimately discarded, with the other `; Mass vestments," the cope being substituted for it at the celebration of the Holy Communion is cathedral and collegiate churches; its use has, however, during the last fifty years been widely revived in connexion with the reactionary movement
Form.The chasuble was originally a tent-like robe which fell in loose folds below the knee (see Plate I. fig. 4). Its obvious inconvenience for celebrating the holy mysteries, however, caused its gradual modification. The object of the change was primarily to leave the hands of the celebrant freer for the careful performance of the manual
Decoration.Though planetae decorated with narrow orphreys are occasionally met with in the monuments of the early centuries, these vestments were until the loth century generally quite plain, and even at the close of this century, when the custom of decorating the chasuble with orphreys had become common, there was no definite rule as to their disposition; sometimes they were merely embroidered borders to the neck-opening or hem, sometimes a vertical strip down the back, less often a forked cross, the arms of which turned upwards over the shoulders. From this time onward, however, the embroidery became ever more and more elaborate, and with this tendency the orphreys were broadened to allow of their being decorated with figures. About the middle of the 13th century, the cross with horizontal
horizontal
the neck opening (see Plate I. fig. 2). This latter is the type used in the local Roman Church, which has been adopted in certain dioceses in South Germany and Switzerland, and of late years in the Roman Catholic churches in England, e.g. Westminster cathedral (see Plate I. figs. 3 and 5). It has been widely held that the forked cross was a conscious imitation of the archiepiscopal pallium
drawn
The Eastern Church.The original
opinion as to the derivation of the vestment in the latter case; the Five Bishops (Report to Convocation, 1908) deriving it, like the cope, from the birrus, while Father Braun considers it, as well as the cope, to be a modification of the paenula.l The phelonion (Arm. shurtshar, Syr. phaina, Chald. maaphra or phaina, Copt. burnos, felonion, kuklion) is confined to the priests in the Armenian, Syrian, Chaldaean and Coptic rites; in the Greek rite it is worn also by the lectors. It is not in the East so specifically a eucharistic vestment as in the West, but is worn at other solemn functions besides the liturgy, e.g. marriages, processions, &c.Until the 11th century the phelonion is always pictured as a perfectly plain dark robe, but at this period the custom arose of decorating the patriarchal phelonion with a number of crosses, whence its name of vo\txrrabpwv. By the 14th century the use of these polystauria had been extended to metropolitans and later still to all bishops. The purple or black phelonion, however, remained plain in all cases. The Greeks and Greek Melchite metropolitans now wear the sakkos instead of the phelonion; and in the Russian, Ruthenian, Bulgarian and Italo-Greek churches this vestment has superseded the phelonion in the case of all bishops (see DALMATIC and VESTMENTS). See J. Braun, S.J., Die liturgische Gewandung (Freiburg im Breisgau, 1907), pp. 149-247, and the bibliography to the article VESTMENTS. (W. A. P.) 1 The writer is indebted to the courtesy of Father Braun for the following note:" That the Syrian phaina was formerly a closed mantle of the type of the bell chasuble is clearly proved by the evidence of the miniatures of a Syrian pontifical (dated 1239) in the Bibliotheque Nationale at Paris (cf. Bild 16, 112, 284, in Die liturgische Gewandung). The liturgical vestments of the Armenians are derived, like their rite, from the Greek rite; so that in this case also there can be no doubt that the shurtshar was originally closed. The Coptic rite is in the same relation to the Syrian. Moreover, it would be further necessary to prove that the birrus, in contradistinction to the paenula, was always open in front; whereas, per contra, the paenula, both as worn by soldiers and in ordinary life, was, like the modern Arab burnus, often slit up the front to the neck. For the rest, it is obvious that if the Syrian phaina was still quite closed in the 13th century, and was only provided with a slit since that time, the same is very probable in the case of the Armenian chasuble. The absence of the hood might also be taken as additional proof of End of Article: CHASUBLE If you wish, you can link directly to this article.
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