The Mozarabic Thread

[patrick457]

Yes, he did a comparative analysis of the Mozarabic liturgy in his book, “Epiclesis,” published by Logos press in Canada. Unfortunately, it isn’t in English.

How unfortunate. What language was it written in?

The patriarchal Cross or the Cross with two bars i.e. the “titulum” above the main cross-beam. I’ve seen Mozarabic churches with such crosses on their domes.

I assume you mean here Catholic Mozarabic churches in what is now Spain (and in a few cases Portugal), right? Speaking of ‘Catholic Mozarabic churches in Spain’ may sound rather redundant, but I just need to clarify this because some Western Rite Orthodox in other countries, as well as the Spanish Reformed Episcopal Church, both use the older (i.e. pre-1988 to 1995) form of the Rite.

The rite is only properly celebrated nowadays daily in the Corpus Christi Chapel (aka Capilla Mozarabe, Mozarabic Chapel) within the Cathedral of Toledo. Out of the original six Mozarabic parishes within Toledo itself, at least two (Santas Justa y Rufina and Santa Eulalia y San Marcos) remain. These are practically the only surviving actual ‘Mozarabic’ places in Toledo itself (for the record, Santas Justa y Rufina celebrates the Mozarabic Mass every first Saturday of the month, with Santa Eulalia y San Marcos doing so every Sunday at noon as its only eucharistic celebration).

Meanwhile, at least four of the six parish churches still physically exist: Santa Eulalia, Santas Justa y Rufina, San Lucas, and San Sebastián.

If we go by the artistic/architectual definition, here are a few period churches built either in the Visigothic or Mozarabic style throughout Spain, as well as Portugal. I’ve divided them based on whether they have crosses (nope, domes seem to be non-existent in either Visigothic or Mozarabic architecture) or not:

With crosses

• Santiago de Peñalba, León (Mozarabic style)
• Santo Tomás de las Ollas, León (Mozarabic)
• Santa María de Wamba, Valladolid (Mozarabic style)
• San Pedro de la Nave, Zamora (Visigothic style)
• San Salvador de Tabara, Zamora (Mozarabic style)
• Santa Comba de Bande, Orense (Visigothic style)
• Chapel of San Miguel de Celanova, Orense (Mozarabic style)
• São Pedro de Lourosa, Lourosa da Beira, Portugal (Mozarabic style)

No crosses

• San Juan de Baños de Cerrato, Palencia (Visigothic style)
• San Miguel de Escalada, León (Mozarabic style)
• San Baudelio de Berlanga, Soria (Mozarabic style)
• San Cebrián de Mazote, Valladolid (Mozarabic style)
• Santa María de Lebeña, Cantabria (Mozarabic style)
• San Quirce de Pedret, Barcelona (Mozarabic style)
• Santa María de Matadars, Barcelona (Mozarabic style)
• Santa María de Melque, Toledo (Visigothic style)

As for the crosses, yeah, many of them do look like Lorraine Crosses/patriarchal Crosses from a distance, but a closer look shows that the lower bars are actually weather vanes or somesuch.

 

[patrick457]

By the way, is the Mozarabic rite connected in any way with the Gothic rite of the Arians?

Alex

The Old Catholic Encyclopedia actually has quite a few things on it :

The name is not a good one. It originated in the fact that, after its abolition in Christian Spain, the rite continued to be used by the Christians in the Moorish dominions who were known as Mozarabes or Muzarabes. The form Mostarabes is also found. The derivation of the word is not quite certain, but the best theory seems to be that it is mustarab, the participle of the tenth form of the verb 'araba, and that it means a naturalized Arab or one who has adopted Arab customs or nationality, an Arabized person. Some, with less probability, have made it a Latin or Spanish compound, Mixto-Arabic. The meanings, which are not far apart, applied entirely to the persons who used the rite in its later period, and not to the rite itself, which has no sign of any Arab influence. The names Gothic, Toledan, Isidorian, have also been applied to the rite—the first referring to its development during the time of the Visigothic kingdom of Spain, the second to the metropolitan city which was its headquarters, and the third to the idea that it owed, if not its existence, at any rate a considerable revision to St. Isidore of Seville. Dom Ferotin (Liber Ordinum) prefers Rite Wisigothique.

Its origin is still discussed, and the various theories have been already set forth under Ambrosian Liturgy and Rite (q.v.), Celtic Rite (q.v.), and The Gallican Rite (q.v.). Suffice it to say that whatever theory applies to the Gallican Rite applies equally to the Mozarabic, which is so nearly identical with it in construction as to leave no doubt of a common origin. The theory of Pinius (op. cit. in bibliography) to the effect that the Goths brought with them from Constantinople and Asia Minor a Greek Liturgy, which, combined with the already existing Romano-Spanish Rite, formed the new rite of Spain, is not founded on more than conjecture. There is no definite information concerning the Spanish variety of the Hispano-Gallican Rite until the end of the sixth and beginning of the seventh century (that is to say, until the period of transition from Arianism to Catholicism in the Visigothic kingdom), and, since the whole of Spain, including the Suevic kingdom in Galicia which had been annexed by the Visigothic king Leovigild, was then under the ecclesiastical jurisdiction of Toledo, it may be presumed that the Toledo Rite was used throughout the whole peninsula.

This had not been the case somewhat earlier. In 538 Profuturus, Bishop of Braga and Metropolitan of the Suevic kingdom, had consulted Pope Vigilius on liturgical matters. Vigilius sent him rather full information concerning the Roman usages in the Mass and in baptism. The Council of Braga (561), held at the time of the conversion of the Arian Suevi to Catholicism, decided (cc, iv, v) that the orders of Mass and baptism obtained from Rome by Profuturus should be exclusively used in the kingdom. This probably continued as long as the Suevi remained independent, and perhaps until the conversion of the Visigothic king Recared to Catholicism in 589. Though until this date the kings and the Teutonic ruling class were Arians, the native Spanish population was largely Catholic, and the rite—which was possibly revised and added to by St. Leander of Seville and the first Council of Toledo in 589, described and perhaps arranged by his brother and successor, St. Isidore (d. 636), and regulated ley the Fourth Council of Toledo in 633 was no doubt that previously in use among the Spanish Catholics. This is confirmed by the scanty liturgical decrees of the various Spanish councils of the sixth century. What the Arians used we have no means of knowing, and there is no reason to suppose that, whatever it was, its influence continued after the conversion of Recared and the submission of the Arian bishops. But the rite described by St. Isidore, allowing of course for the modifications and variations of many centuries, is substantially that now known as the Mozarabic.

 

[patrick457]

Bump for the New Year!

 

[Thegolfo]

Greetings from another Hispano-Mozarabe fan. I am wowed by the high level of conversation and a little intimidated by the high level of scholarship, but it’s great. I read all 6 pages of posts last night and today.

To hope to add to the conversation, information that I didn’t see posted.

The HM mass is celebrated every Tuesday in Madrid at the church of St. Paschal on avenida del Prado. It is a neat community, “the mozarabs” and they usual head out for for food and a drink after mass. They were very welcoming to me and my friends.

Peace.

 

[patrick457]

Greetings from another Hispano-Mozarabe fan. I am wowed by the high level of conversation and a little intimidated by the high level of scholarship, but it’s great. I read all 6 pages of posts last night and today.

To hope to add to the conversation, information that I didn’t see posted.

The HM mass is celebrated every Tuesday in Madrid at the church of St. Paschal on avenida del Prado. It is a neat community, “the mozarabs” and they usual head out for for food and a drink after mass. They were very welcoming to me and my friends.

Peace.

Welcome, Theogolfo! Feel free to add anything that hasn’t been covered yet.

 

[patrick457]

Apologies for bumping this thread back.

The Nomina or the Dipytchs
(from the old Mozarabic liturgy)

P: Offerunt Deo Domino oblationem sacerdotes nostri, papa Romensis, et reliqui pro se, et pro omni clero ac plebibus Ecclesiae sibimet consignatis, vel pro universa fraternitate.
Item offerunt universi presbyteri, diaconi, clerici ac populi circuma[d]stantes, in honorem sanctorum, pro se, et suis.
R: Offerunt pro se et pro universa fraternitate.

P: Facientes commemorationem beatissimorum Apostolorum et Martyrum: gloriosae sanctae Mariae virginis, Zachariae, Johannis, Infantium, Petri, Pauli, Johannis, Jacobi, Andreae, Philippi, Thomae, Bartholomaei, Matthaei, Jacobi, Symonis et Judae, Matthiae, Marci et Lucae.
R: Et omnium martyrum.

P: Item pro spiritibus pausantium: Hilarii, Athanasii, Martini, Ambrosii, Augustini, Fulgentii, Leandri, Isidori, David, Juliani, item Juliani, Petri, item Petri, Johannis, Servidei, Visitani, Viventi, Felici, Cipriani, Vincentii, Gerontii, Zachariae, Coenapoli, Dominici, Justi, Saturnini, Salvati, item Salvati, Bernardi, Reimundi, Johannis, Celebruni, Gundisalvi, Martini, Roderici, Johannis, Guterii, Sancii, item Sancii, Dominici, Juliani, Philippi, Stephani, Johannis, item Johannis, Felicis.
R: Et omnium pausantium.

===============

P: Offer they up the oblation to the Lord God, our priests, the Pope of Rome N., and the rest, for themselves and for all the clergy, and for the peoples of the Church entrusted to them, likewise for the entire brotherhood. Likewise, all presbyters, deacons, clerics, and people standing around offer up, in honor of the saints, for themselves and for all theirs.
R: They offer up for themselves and for the entire brotherhood.

P: Making commemoration of the most blessed Apostles and Martyrs:
Of the glorious holy Virgin Mary, of Zechariah, John [the Baptist], the Infants, Peter, Paul, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James, Simon and Jude, Matthias, Mark and Luke.
R: And of all martyrs.

P: Likewise for the souls of those at rest:
Hilary [of Poitiers], Athanasius [of Alexandria], Martin [of Tours], Ambrose [of Milan], Augustine [of Hippo Regius], Fulgentius [of Ruspe? or of Ecija?], Leander [of Seville], Isidore [of Seville], David [of Seville (8th-9th century)], Julian **, also Julian [II of Toledo (680-690)], Peter **, also Peter [II of Toledo], John [of Biclaro], Servideus [aka Servus Dei of Calabria], Visitanus, Vivens, Felix [of Toledo (694-700)], Cyprian, Vincent, Gerontius, Zacharias, Coenapolus, Dominic Bishop of Iria Flavia (alive c. 589)], Justus [of Toledo (633-636)], Saturninus, Salvatus, also Salvatus, Bernard [de Sedirac (1086-1124)], Raymond [de Sauvetât (1124-1152)], John [II (1152-1166)], Celebrunus [Cerebruno (1167-1180)], Gundisalvus [Gonzalo I Petrez (1182-1191)], Martin [II Lópes de Pisuerga (1192-1208)], Roderic [Rodrigo Ximenes de Rada (1209-1247)], John [Juan III Medina de Pomar (1248-1248)], Guterrius [Gutierre I Ruiz Dolea (1249-1250)], Sanctius [Sancho I, Infante of Castile (1251-1261)], also Sanctius [Sancho II de Aragon (1266-1275)], Dominic, Julian, also Julian, Philip, Stephen, John, also John, Felix.
R: And of all those at rest.