A Taste of Sarum: The Blessing of Salt and Water

The Council of Trent acknowledged that there were living liturgical traditions, legitimate variations of the Roman Rite, that were worthy of preservation. The Sarum Rite or Use, for one, which inhabited British lands for centuries prior to Trent and for a time continued among recusants during the Tudor persecutions, preserved elements of ancient Christian liturgical custom, east and west, and formed the core of Cranmer's Book of Common Prayer. That legacy, tested and purified, has been returned to the Church in and through the Ordinariate Liturgy.

The means by which the legacy is shared blends the vernacular of ancient English spirituality, brewed in Benedictine monasticism, with the Sarum liturgy that loaned shape and content to the Book of Common Prayer synthesized by Thomas Cranmer,  and realizes the insights of the Second Vatican Council.

The Sarum Use was an elaborate variant of the ancient Mass and predates the modestly reformed Mass of the Council of Trent by no less than four centuries. The Ordinariate Mass draws on the ancient Sarum Use Liturgy established by Saint Osmund, Bishop of Salisbury. It is generally accepted that Richard le Poore, Dean of Salisbury from 1198 to 1215 and bishop of the Diocese from 1217 to 1228, was central to the development of the Sarum Use.

The Sarum Use, a beautiful blossom in the orchard of the Latin Patrimony that was substantially preserved in the early Anglican Prayer Books, especially the 1549 Book of Common Prayer, is seen in the way Divine Worship moves and speaks.

Sarum Devotionalism

The Mass of the Ordinariate captures the "noble simplicity", not minimalist sterility, that the liturgical reformers sought to epitomize by instigating the Novus Ordo Missae (cf. Sacrosanctum Concilium C:34; Noble Simplicity and the Liturgiologist Edmund Bishop). Divine Worship also captures the transcendent architecture and poetry of the Extraordinary Form by echoing Sarum and its many sublime appointments: its unique Propers; its ceremonial aesthetic; the inclusion of Ember and Rogation Days, and pre-Lent (Septuagesima, Sexagesima and Quinquagesima). Therein, too, the Anglican heritage—e.g., The Comfortable Words (... the very words of Holy Scripture), The Prayer of Humble Access, an elevated linguistic register, etc.—that initially preserved Catholicism in the wake of the Tudor divide, is given a home.

Rogation Days?

The earliest known Sarum literature on rogation days dates between 1173 and 1220. It describes festivals in the south of England, where processions were led by members of the congregation carrying banners depicting various biblical characters. The dragon, representing Pontius Pilate, led the parade, which was followed by a lion, portraying Christ. Following that, the rest of the assembly would carry icons of saints. Each procession had a large number of torches. According to Sarum documents from the 13th and 15th centuries, the dragon was eventually relegated to the back of the procession during the Ascension vigil, with the lion taking its position at the front. Early 16th century illustrations of the procession show that the arrangements had changed even more, this time including bearers of reliquaries and incense.

Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place.— Unitatis Redintegratio

The flame of renewal found burning brightly in the Personal Ordinariates is the flame of the Holy Ghost. We see that renewal catching on. That is to say, the same flame burns everywhere the Name of Jesus is truly honoured, where the Body and Blood of Christ is adored, and where the truth, goodness and beauty of God is celebrated in ways that leave no doubt as to necessity of the saving hope that is found in Christ alone.

There are many signs of renewal inviting us to engage in the mission to save souls, to provide hope and confidence in the mercy of God. There are also many fraudulent signs vying for acceptance. Pray, we must, for the gift of wisdom to discern between what is of God and what is of devious men.

Sarum Resources

• https://hmcwordpress.humanities.mcmaster.ca/renwick/books/
• RSCM Lunchtime Lecture: A day in the life of Salisbury Cathedral c1500
• Image gallery: https://www.durandusinstitute.org/sub-galler-2

Sarum Missal in English: Exorcism of Water | Blessing of Salt and Water

• https://archive.org/details/cu31924092460033

Blessing of salt and water. — On all Sundays throughout the year, after Prime and the chapter, the blessing of salt and water shall take place, at the step of the quire, by a priest, after the following manner.

I exorcize thee, O creature of salt by the living + God, by the true + God, by the holy + God, by the God who commanded thee to be cast into the water by Elisha the prophet that the barrenness of the water might be healed, that thou mayest become salt [Here shall the priest look at the salt] exorcized for the salvation of them that believe, and that thou mayest be salvation of soul and body to all that take thee; and from that place where thou shalt have been sprinkled, let every delusion and wickedness, or craft of devilish cunning, when adjured, flee and depart. Through him who shall come to judge the quick and the dead and the world by fire. R. Amen.

The next collect follows without " The Lord be with you," and only with " Let us pray."

Collect

Almighty everlasting God, we humbly implore Thy boundless loving-kindness [Here the priest shall look at the salt] that of Thy goodness Thou wouldest deign to ble + ss and sancti + fy this creature of salt, which Thou hast given for the use of mankind ; that it may be unto all who partake of it health of mind and body; that whatsoever shall have been touched or sprinkled with it may be freed from all uncleanness, and from all assault of spiritual wickedness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.

Here follows the exorcism of the water.

I exorcize thee, O creature of water. In the name of God + the Father almighty, and in the name of Jesus + Christ his Son our Lord, and in the power of the Holy + Ghost ; that thou mayest become water exorcized for putting to flight all power of the enemy; that thou mayest have power to root out and transplant the enemy himself with his apostate angels, by the power of the same Jesus Christ our Lord; who shall come to judge the quick and the dead and the world by fire. R. Amen.

The next collect follows without " The Lord be with you," but with " Let us pray."

Collect

O God, who for the salvation of mankind has hidden [one of Thy] greatest sacraments (Maxima quasque sacramenta) in the element of water, graciously hearken unto our invocations, and pour upon this element [Here shall the priest look upon the water] prepared for divers purifications the power of Thy blessing, that this Thy creature, serving in Thy mysteries, may acquire the effectual power of divine grace for casting out devils, and for driving away diseases ; and that on whatsoever in the houses or dwelling places of the faithful this water shall have been sprinkled, it may be freed from all uncleanness, and may be delivered from hurt. Let no pestilential spirit, no corrupting air, linger there. Let all the insidious attacks of the lurking enemy be dissipated; and if there be aught which threatens the safety or the peace of the inhabitants, let it be driven away by the sprinkling of this water, so that saved by the invocation of Thy holy name they may be defended from all assaults. Through our Lord Jesus Christ Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end.

Here shall the priest cast salt into the water in the form of a cross, saying thus, without inflection :

Let this mixture of salt and water alike be made in the Name of the Father, + and of the Son, and of the Holy Ghost. Amen.

BLESSING OF SALT AND WATER

V. The Lord be with you.

R. And with thy spirit.

Then shall the priest say thus:

Let us pray.

Collect

O God, the author of unconquered might, and the King of unconquerable empire, Who ever triumphest magnificently, Who repressest the strength of adverse power, and overcomest the rage of the roaring adversary, and by Thy might subduest the onslaughts of iniquity; with fear and humility we entreat and beseech Thee, O Lord, that Thou wouldest deign to accept [Here shall he look upon the salt mixed with water] this creature of salt and water; graciously illumine it, and by Thy love and by Thy pity sancti + fy it; that whenever it shall have been sprinkled, by the invocation of Thy holy name, every attack of the unclean spirit may be parried, and dread of the venomous serpent may be driven far away; and may the presence of the Holy Ghost be vouchsafed to be with us, as we ask Thy mercy in every place, through our Lord Jesus Christ Thy Son.

While the water is being sprinkled the following Anthem shall he sung:

Thou shalt purge me, O Lord, with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow.

Have mercy upon me, O God, after Thy great goodness. (Ps. li. 7, I.)

Thou shalt purge me, etc.

V. And according to the multitude of Thy mercies, do away mine offences.

Thou shalt purge me, etc.

V. Glory be to the Father, etc. As it was, etc.

To be repeated. Thou shalt wash me, and I shall be whiter than snow.

This Anthem is said at the sprinkling of holy water on all Sundays throughout the year, except from Easter to the Feast of Trinity. It shall be said even on Palm Sunday and Passion Sunday with "Glory be to the Father," etc., and "As it was," etc.

From Easter to the Feast of Trinity the following Anthem should be said at the sprinkling of holy water, the precentor (cantor) commencing the Anthem.

I saw water issuing out of the temple on the right-hand side, alleluya. And all to whom that water came were made whole (salvi), and shall say, alleluya, alleluya (compare Ezek. xlvii. 12.).

Ps. O give thanks unto the Lord, for he is gracious: because his mercy endureth for ever (Ps. cxviii. I.).

The Anthem shall be repeated: I saw water, etc. Glory be to the Father, etc. As it was, etc. And all, etc.

After the sprinkling of the water, the priest standing at the step of the quire shall say this Verse:

V. Shew us Thy mercy, O Lord.

R. And grant us Thy salvation.

Then shall the priest say thus:

Let us pray.

Hear us, O Lord, holy Father, almighty everlasting God, and vouchsafe to send Thy holy angel from heaven to keep, cherish, protect, visit, and defend all who dwell in this habitation, through Christ our Lord. R. Amen.

If the bishop be the Officiant on any simple Sunday, then he himself, vested in a silk cope, with mitre and pastoral staff, together with all the above-mentioned Ministers, is wont to enter the quire for the blessing of salt and water; and while the blessing of salt and water is being performed by a priest vested for that purpose, as described above, the bishop betakes himself to his episcopal throne. There, after the high altar has been sprinkled by the aforesaid priest, the bishop will sprinkle both the canons and the other clerks, approaching the throne itself for that purpose, in the manner and order previously described; and in the same place he says both the Verse, ana the Collect after the Anthem: Thou shalt purge me, etc. But if the bishop he not the Officiant, then vested in his quire habit, with only gloves and pastoral staff, he shall sprinkle the clerks, as above; the aforesaid priest always saying the Verse, and the Collect after the Anthem, Thou shalt purge me, etc., in the accustomed manner.