of Common Prayer and remains influential in English liturgies. Mary I restored the Use of Sarum in 1553, but it fell out of use under Elizabeth I. Sarum Use remains a permitted use for Roman Catholics, as Pope Pius V permitted the continuation of uses more than two hundred years old under the Apostolic Constitution Quo primum. In practice, a brief resurgence of interest in the 19th century did not lead to a revival. Some Western Rite Orthodox congregations have adopted the use due to its antiquity and similarities with the Byzantine Rite. This includes Western Rite members of the Russian Orthodox Church Outside Russia, as well as the Old Calendarist Autonomous Orthodox Metropolia of North and South America and the British Isles. In spite of interest in the Sarum Use, its publication in Latin sources from the sixteenth century and earlier has inhibited its modern adoption. Several academic projects are gradually improving its accessibility. From 2009 to 2013, Bangor University produced a series of films and other resources as part of The Experience of Worship research project. In 2006, McMaster University launched an ongoing project to create an edition and English translation of the complete Sarum Use with its original plainsong, resulting in the publication of over 10,000 musical works, and expected to be completed in 2022. Sarum ritual The ceremonies of the Sarum Rite are nearly identical to the Tridentine Mass. The Mass of Sundays and great feasts involved up to four sacred ministers: priest, deacon, subdeacon, and acolyte. It was customary for them to visit in procession all the altars of the church and cense them, ending at the great rood screen (or whatever barrier between the laity and the altar), where antiphons and collects would be sung. At the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions. The procession then vested for Mass. Some of the prayers of the Mass are unique, such as the priest's preparation prayers for Holy Communion. Some ceremonies differ from the Tridentine Mass, though they are not unknown in other forms of the western rites: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. These distinctions have been evaluated as "of the most trifling character." The chalice was prepared between the readings of the Epistle and the Gospel. In addition,