Sunday, 11 March 2018

A very interesting book of Ushaw

I don`t know how to copy tweets but yesterday the Ushaw library twitter account featured a fascinating book. A Sarum missal of 1527. The tweet reads:
 It is annotated with notes recording how the Mass was banned under Edward VI in 1548, restored under Queen Mary &banned again in 1558-59. ‘The chalice of the Devil’ &the ‘Anti-Christ is being Adored’ has been written on an image of a Papal Mass.

Here are the pictures via a screenshot, although I think I read that they disappear after 14 days. 

The talk was fascinating although sadly I only heard the last 20 minnutes as the laptop needed to have PoweerPoint installed so Alistair could show his pictures and I missed most of the talk while I was installing it. April 4th for the next talk on James II.


  1. Father
    Would these missals have kept at Douai ?
    Although banned at certain times, would clergy have still used them and if so would the use have been valid ? I find it hard to believe that although the state may have disregarded the faith local clergy would have taken at least a generation to disregard their priestly understanding of the Mass

  2. Father,

    I have been wondering for some time about the Mass celebrated in Durham Cathedral on St Andrew's day in 1569. Not only the great Cathedral Mass, but other parish Masses at Sedgefield, Medomsley, Ebchester, and other churches during the Rising of the North. In most cases, the old Marian missals had been secretly concealed and were brought out of hiding.

    I am assuming the Masses celebrated in the Bishopric during that amazing time would have been according to the Sarum Rite?

    What do you think?

    1. According to Archdale King's 'Liturgies of the Past' the diocese used both Sarum and York rites. King gives details of certain Collegiate foundations using York.

    2. Thank you. Since the missals used at the Cathedral on that day in 1569 had been brought out of hiding - kept secretly since the end of Mary's reign - then the Masses said throughout the Bishopric could very easily have been Sarum.

      Following on from that, wouldn't it be wonderful for Mass to be celebrated at the Cathedral High Altar next year, the 450th anniversary? Sarum Rite - or at last Tridentine.

  3. FRom my article The Sarum Uswe and the recusants:

    Under Mary the Sarum Use was restored. However many missals had been destroyed or mutilated in the previous decades so many new missals were printed between 1553 and 1557 in Paris and Rouen. Gillow`s list of the publications of Pole has an entry which says that the Sarum missal, breviary and ritual were revised and published under the Cardinal`s auspices in 1554 and 1555 . Nonetheless it is interesting to note that the evidence suggests that there was an emerging preference for using the Roman missal rather than the Sarum. W Vincent Smith in the Ushaw Magazine of 1954 quotes two sources for this. He quotes a letter of 1800 by Rev Thomas Eyre which states:

    “You know that in Queen Mary`s reign the English Church petitioned for and obtained of Card. Pole licence to lay aside the Sarum, York, Lincoln, etc Uses and in their room to adopt the Roman Breviary and Missal, which from that time became universally received.”
    It would appear that the Sarum Missal was used at Douai. The Douai Diary records in the entry for April 23rd 1577 that twenty priests were ordained in the space of five months and that they all used the Roman missal of Pius V and were taught to celebrate the Roman Rite by Lawrence Webb, an old Marian priest who had lived in Rome. While it is probable that most priests would use whatever missal they found when saying Mass in recusant locations, we can say that from 1577 priests emerging from Douai were trained in the use of the Roman rather than Sarum missal


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