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=== Pengaruh terhadap umat Katolik Angli ===
Upacara-upacara Tata Cara Sarum bahkan telah mempengaruhi gereja-gereja yang tidak memakai buku-buku liturginya, sehingga menimbulkanmengaburkan keraguanpemahaman menganai manamengenai bentuk yang asliaslinya:<!--
{{Quote|text=Ketenaran Tata Cara Sarum pada zaman modern lebih banyak disebabkan oleh besarnya minat politis dan keagamaan para rohaniwan dan eklesiolog Inggris pada abad ke-19. Tata Cara Sarum tentunya layak mendapatkan perhatian dan rasa hormat karena merupakan suatu capaian intelektual yang luar biasa, tetapi tata ibadat ini sesungguhnya jauh dari unik, dan rasa kekaguman yang ditimbulkannya masih dikhawatirkan akan membatasi alih-alih meningkatkan pemahaman kita tentang Gereja Inggris Abad Pertengahan.<ref name="Sandon"/>}}
{{Quote|text=The modern fame of the Use of Sarum is to a great extent an accidental product of the political and religious preoccupations of 19th-century English ecclesiastics and ecclesiologists. The Use certainly deserves attention and respect as an outstanding intellectual achievement, but it is far from unique, and the fascination that it has exerted still threatens to limit rather than increase our understanding of the medieval English Church.<ref name="Sandon"/>}}
--><!--Meskipun UnsourcedTata imageCara removed: [[Image:Sarum-Mass2.jpg|thumb|450px|Priest receivessendiri incensetidak duringdipergunakan, abanyak Sarumpernik Mass.]]ornamen --><!--Manydan ofamalan theupacara ornamentsyang anddianggap ceremonialberkaitan practicesdengan associatedTata with theCara Sarum rite—thoughdihidupkan notkembali thepenggunaannya fulldalam liturgypersekutuan itself—weregereja-gereja revivedAnglikan inpada theakhir Anglicanabad Communionke-19 indan theawal lateabad 19th and early 20th centurieske-20, assebagai partbagian of the Anglo-Catholicdari [[OxfordGerakan MovementOxford]] inyang thediprakarsai Churchgolongan ofKatolik EnglandAngli dalam Gereja Inggris. SomeBeberapa Anglo-Catholicstokoh wantedKatolik toAngli findberusaha amencari traditionalsebuah formalliturgi liturgyresmi thattradisional wasyang characteristicallyberciri khas "EnglishInggris" rather thanalih-alih "RomanRomawi." TheyMereka took advantage of thememanfaatkan '[[OrnamentsRubrik RubricOrnamen]]' oftahun 1559, whichyang directedmenganjurkan thatagar Englishgereja-gereja churches were toAnglikan usemenggunakan "...suchornamen-ornamen OrnamentsGereja ofInggris, thedan Church,ornamen-ornamen andhamba ofTuhan theGereja Ministers thereofInggris, atdalam allsetiap Timeskegiatan ofpelayanan theirpara Ministrationhamba Tuhan, shallhendaknya be retaineddipertahankan, and be indan usediterapkan, assebagaimana wereyang inberlaku thisdalam ChurchGereja of EnglandInggris, by the Authorityberdasarkan ofpengesahan ParliamentParlemen, inpada thetahun Secondkedua Yearmasa ofpemerintahan theRaja Reign ofInggris, Edward VI, ofyakni England,rentang i.e.waktu Januaryantara bulan Januari 1548 -sampai bulan JanuaryJanuari 1549, beforesebelum thediberlakukannya Firstpenggunaan PrayerBuku BookDoa cameUmum intoyang effectpertama inpada Junebulan ofJuni thetahun latter1549. yearBuku (whichDoa authorizedUmum thetahun use1549 ofmengesahkan traditionalpenggunaan vestmentsvestimenta andtradisional, wasdan quiteyang explicitsecara thatcukup theeksplisit priestmenegaskan shallbahwa wearimam anharus albmengenakan alba, vestmentvestimentum (=chasublekasula) oratau copekorkap, anddan thatdiakon theharus deaconsmengenakan shallalba beserta vested in albs and tuniclestunikula (dalmaticsdalmatik).<!-- HoweverMeskipun demikian, ada kecenderungan untuk there was a tendency to read back [[Victorian era|Victorian]] centralizing tendencies intoterhadap mediaevalteks-teks Abad textsPertengahan, and so a rather rubrical spirit was applied to liturgicaltemuan-temuan discoveriesliturgi.
It was asserted, for instance, that Sarum had a well-developed series of colours of [[vestments]] for different [[feasts]]. There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in the [[Ambrosian rite]]), but most churches were simply too poor to have several sets of vestments, and so used what they had. There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the [[Epistle]] was sung, for instance, varied enormously; from a [[lectern]] at the [[altar]], from a lectern in the [[Choir (architecture)|quire]], to the feature described as the 'pulpitum', a word used ambiguously for the place of reading (a pulpit) or for the [[rood screen]]. Some scholars thought that the readings were proclaimed from the top of the rood screen, which was most unlikely given the tiny access doors to the rood loft in most churches. This would not have permitted dignified access for a vested Gospel procession.
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