1. The Church of the medieval period, of the later Middle Ages, espoused the doctrine of Saint Thomas Aquinas, the Thomistic doctrine, that the Eucharistic Consecration caused the substances of bread and wine to be destroyed and replaced by the substances of the Body and Blood of Christ, hence the corrective offered by the Church of England in Article of Religion XXVIII in which it is said that Transubstantiation 'overthrows the nature of a sacrament.' The immediate reason: unfortunately, the late medieval Church had ceased properly to understand Saint Thomas's meaning of substance as a non-material essence and saw 'substance' as materiality. If the material substances of bread and wine (which is what is specifically targeted in the Article) cease to exist, the outward and visible sign of the Blessed Sacrament is vitiated and the Sacrament does not exist.
2. The Eucharistic Change, or transformation of the bread and wine into Our Lord's Body and Blood by the Word of Christ and the Invocation of the Holy Ghost, is a true and literal Change, for one objective thing (the elements) becomes another objective Thing (Our Lord), but it is not a material change - the Change occurs on the supernatural and metaphysical, the supramaterial, level, inaccessible to our understanding and perception.
3. In Saint John 6, Our Lord uses a reference to the 'gnawing' and 'chewing' of His Flesh and Blood - and He is unwilling to reduce His teaching to a metaphor or analogy. Our Lord intended the Bread of Life discourse to be taken literally, which indeed it was, as was demonstrated by the reaction of the crowd.
4. There is also the quintessential point of presenting Holy Scripture and the teaching of the Church Fathers in their proper context, and we are called to exegesis, to bring out the actual meaning of the text, rather than eisigesis, the attempt to infuse a preconceived notion into the text. The contextual reading of the Scriptures itself provides the fullest warrant for belief in the Real Objective Presence. As one has brilliantly pointed out, affirming the sacramental principle in opposition to gnosticism, 'Our Lord would not instruct us to do this and then not give us a way of accomplishing it.' Contextual reading of the Bible is the key to all of Catholic doctrine.
5. The examination of the Old Testament is all-important: the divine institution by YHWH in ancient Israel of covenant sacrifice, priesthood, liturgical worship, the use of bread and wine sacramentally and the centrality of the Lamb. The Todah sacrifice, the Eucharistic or Thank Offering of bread and wine in the Old Covenant, is an absolutely essential reference - and it is vital to recognise it. References to Melchizedek, the showbread, the manna and the Passover all prove the continuity of the Eucharist with the Old Testament.
6. The axiom for the proper Catholic interpretation of Scripture: the Mass and Catholic Priesthood are the fulfillment of the Old Testament sacramental and sacrificial system, as Our Lord Jesus Christ is the unique embodiment, personification and fulfilment of Israel and the Old Covenant. The Eucharist is the perfection and accomplishment, the full manifestation, of that to which the old sacrifices and sacraments gave symbolism, sign and foretaste. There is a hermeneutic of continuity, not rupture, between the Old and New Testaments, or as Saint Augustine saith, 'The Old Testament is the New Testament concealed, the New Testament is the Old Testament revealed.' Christ is the final and full revelation of what was conveyed in the Old Covenant in prefigure and shadow. Jesus Christ is the true Priest, Victim, Sacrifice and Altar, the Lamb, truly made present in the celebration of the Mass, and under the form of bread and wine.
7. There is an inseparable link between Holy Scripture and Holy Tradition; we invoke the magisterial Church Fathers of the first millennium to demonstrate the unchanging and perennial teaching of the Church on the Real Presence, a doctrine indisputable when consulting the faith and practice of the Church in the patristic era: true Catholicism is inherently patristic and liturgical, and looks to the sources, ad fontes, ressourcement, when seeking to present the substance of that Faith Once Delivered to the Saints and faithfully transmitted by the Church of the Apostles and Fathers.
Vestments are liturgical garments and articles associated primarily with the Christian religion, especially among Latin Rite and other Catholics, Eastern Orthodox, Anglicans, Methodists, and Lutherans. Many other groups also make use of vestments, but this was a point of controversy in the Protestant Reformation and sometimes since - notably during the Ritualist controversies in England in the 19th century.
For other garments worn by clergy, see also clerical clothing.
Used by Roman Catholics, Anglicans, Lutherans and some other Protestants
- Cassock
- an item of clerical clothing; a long, close-fitting, ankle-length robe worn by clerics of the Roman Catholic, Eastern Orthodox, Anglican, Lutheran and some Reformed churches.
- Stole
- A long, narrow strip of cloth draped around the neck, a vestment of distinction, a symbol of ordination. Deacons wear it draped across the left shoulder diagonally across the body to the right hip while priestsbishops wear it draped around the back of the neck. It may be crossed in the front and secured with the cincture. Traditionally, this is done by priests, whereas bishops always wear it uncrossed, as they possess the fullness of the priesthood. Corresponds to the Orthodox orarion and epitrachelion and (see below).
- Alb
- The common garment of any ministers at the eucharist, worn over a cassock. Most closely corresponds to the Orthodox sticharion (see below). Symbolizes baptismal garment. See also cassock-alb.
- Cassock-alb
- or cassalb is a relatively modern garment and is a combination of the traditional cassock and alb. It developed as a convenient undergarment (or alternative to a cassock at the Eucharist) worn by clergy and as an alternative to the alb for deacons and acolytes.
- A white or off-white cassock-alb has replaced the traditional cassock and alb in some Anglican and Lutheran churches since the 1970s. On rules concerning its use, see The Church Times.
- Pectoral cross
- A large cross worn on a chain or necklace around the neck by clergy of many Christian denominations. In some traditions it is associated with bishops. In the Roman Catholic tradition it is only worn by bishops. In choir dress the cross is gold with a green rope, red for cardinals. In house dress, it is silver with a silver chain.
Used by Roman Catholics, Anglicans, Lutherans, and some (American) United Methodists
- Surplice
- A decorative white tunic worn over the cassock.
- Chasuble
- The outermost sacramental garment of priests and bishops, often quite decorated. It is only worn for the celebration of the Eucharist. Corresponds to the Orthodox phelonion (see below). See also chasuble-alb.
- Dalmatic
- The outermost garment of deacons.
- Amice
- a cloth around the neck used to cover the collar of street attire. It is worn by the celebrant, deacon, and subdeacon for the Mass.
- Cincture
- or Girdle. Corresponds to the Orthodox zone.
Used by Roman Catholics, Anglicans, and some Lutherans
- Tunicle
- The outermost garment of subdeacons.
- Cope
- A circular cape reaching to the ankle, used by bishops, priests and deacons.
- Rochet
- Similar to a surplice but with narrower sleeves. It is usually highly decorated with lace. Its use is reserved to bishops and certain canons.
- Zucchetto
- Skull cap, similar to the Jewish yarmulke.
- Mitre
- Worn by Bishops and some abbots. Despite the having the same name, this does not really correspond with the Eastern mitre (see below), which has a distinct history and which was adopted much later.
- Pectoral cross
- The cross or crucifix worn by bishops. It is held by a chain (or cord in choir dress) around the neck and rests on the chest.
Used by some Roman Catholics and some Anglicans and Lutherans
- Maniple
- A liturgical handkerchief bound about the wrist, it is only used during the Mass. The maniple fell out of common use with the 1970 post conciliar liturgical reform, but is gaining in popularity in many circles and is used today in the context of the Tridentine Mass and in some Anglo-Catholic and other parishes. According to some authorities, this corresponds to the Orthodox epigonation (see below).
- Humeral veil
- Long cloth rectangle draped around the shoulders and used to cover the hands of the priest when carrying the monstrance. It is also worn by the subdeacon when holding the paten.
- Biretta
- May be worn by clergy of all ranks except the Pope; its color can signify rank.
Used only by Roman Catholics
- Pallium
- A narrow band of lamb's wool decorated with six black crosses, worn about the neck with short pendants front and back, worn by the Pope and bestowed by him to Metropolitan bishops and Archbishops. Corresponds to the Orthodox omophorion (see below).
- Rationale
- An episcopal humeral worn over the chasuble. It is only used by the Bishops of Eichstätt, Paderborn, Toul, and Cracow (Kraków). Until the 17th century, it was also in use in the Bishopric of Regensburg[1] (Ratisbon).
- Pontifical gloves
- The liturgical gloves worn by a bishop celebrating a Pontifical Solemn Mass. They are usually seen today only within the context of the Tridentine Mass.
- Pontifical sandals
- The liturgical sandals worn by a bishop celebrating a Pontifical Solemn Mass. They are usually covered by the liturgical stockings, which are of the liturgical color of the Mass. They are usually seen today only within the context of the Tridentine Mass.
- Fanon
- A double-layered mozzetta, now only occasionally worn by the Pope during solemn Pontifical High Masses.
- Papal tiara
- Formerly worn by the Pope at his coronation and at key secular moments; it has fallen out of use but may be revived at any time if the reigning Pontiff wishes. This is strictly speaking not a vestment but an item of regalia since it was never worn within liturgical services with the exception of the blessing Urbi et Orbi.
- Subcinctorium
- A vestment similar to a broad maniple but worn suspended from the right side of the cincture, decorated with a cross on one end and an agnus dei on the other; worn only by the Pope during a Pontifical High Mass.
- Falda
- A vestment that forms a long skirt extending from under the hem of the alb; it is so long that train-bearers need to carry it; worn only by the Pope during a Pontifical High Mass and draped over the Pope's body at a Papal Funeral.
Used only by Anglicans
- Tippet
- (or preaching scarf). A black scarf worn by bishops, priests and deacons at choir offices and some other non-sacramental services.
- Chimere
- Red or black outer garment of bishops. Resembles a knee-length open-front waist coat.
- Hood
- Academic hoods are usually worn by Anglican clergy at choir offices. It is also sometimes worn by Methodists and Reformed clergy with an academic gown ("Geneva Gown"), though this is fairly rare.
- Apron
- A short cassock reaching just above the knee, worn by archdeacons (for whom it is black) and bishops (for whom it is purple). Now largely obsolete.
- Gaiters
- Covering of the lower leg worn by archdeacons and bishops with the apron. Black, buttoned up the sides and worn to just below the knee. Like the apron, these are also largely obsolete.
- Canterbury cap
- a soft square-shaped hat.
