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patrick457
Guest
This is it, right? I agree; truly an amazing monstrance.
http://www.sacred-destinations.com/...a-mancha/toledo/cathedral/resized/d80_516.jpg
- Status
http://www.sacred-destinations.com/...a-mancha/toledo/cathedral/resized/d80_516.jpg
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Tradycja
Guest
Yup, that’s it. I love Spain, land of so many martyrs in the 20th century.
¡VIVA ESPAÑA!
¡VIVA ESPAÑA!
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patrick457
Guest
Just to bump this thread:
The Mozarabic liturgy has a rather complex and unique way of dividing the consecrated Host during the Fraction. I quote from Archdale King and Dom Fernand Cabrol (additional info here):
The unique method of the fraction in which the Host is divided into nine particles, and arranged symbolically on the paten in the form of a cross, is somewhat similar to what existed in the Gallican and Celtic rites… Sometimes the particles were arranged on the paten in such a manner as to represent the human form. Such a practice was denounced by the second council of Tours (567), and it was decreed that the portions should be arranged in the form of a cross. The Irish treatise on the Mass incorporated in the Celtic missal of Stowe (end of the 8th or beginning of the 9th century) speaks of the Host as divided in seven different ways according to the day. The number of particles varied from five at ordinary Masses to sixty-five on the principle feasts of Easter, Christmas and Pentecost. They were arranged in the form of a cross, with certain additional dispositions when they were numerous. At the Communion, each particle of the cross, or of its additions, was distributed to a special group of persons, that is priests, monks, etc. In the Mozarabic rite, the priest first divides the Host in the middle, placing one half on the paten, and dividing the other into five particles which he puts also on the paten. Then the first half is divided into four particles. Each fragment so formed bears the title of a mystery in the life of our Lord, which the priest enumerates at its specific fraction.
The ceremony of the fraction affords a parallel to the Byzantine proskomide, which is in fact an anticipation of the fraction of the consecrated bread… Symbolism has suggested also that Corporatio is the first particle, as the Incarnation was the beginning of our salvation, whereas the arm of the cross is completed by Resurrectio, the mystery which consummated the Passion and Redemption. The particles Gloria and Regnum are so placed on the paten since Christ, the vanquisher of death, is seated on the right hand of the Father, and, although his kingdom is eternal, neither ‘glory’ nor ‘kingdom’ are limited to place or time.
When the fraction has been completed, the priest cleanses his fingers…
- Liturgies of the Primatial Sees, Archdale King
“Fraction.-”- In the Mozarabic rite the Fraction is rather complicated. The Priest divides the Host in the middle, placing half on the paten; the other half is divided into five parts, which are also placed on the paten. He then divides the first part into four. The nine particles so obtained are arranged in the form of a Cross, and each receives its name: “Corporatio” (or Incarnation), “Nativitas,” “Circumcisio,” “Apparitio” (or Epiphany), “Passio,” “Mors,” “Resurrectio,” and, separately, “Gloria,” “Regnum.” This figure is twice given in P.L., loc. cit., cols. 118 and 557. St. Ildephonsus alludes to the names of these fragments (De cognitione baptismi, c. xix.; cf. “Liber Moz.,” p. xxxiii.). It is unnecessary to say that all these rites are not ancient, any more than it is an ancient practice to make the Memento of the Living here, since at the beginning of the Mass of the Faithful a Memento of the Living and the Dead has already been made. When the “Credo” is finished the “Pater” is said. The Fraction of the bread, a rite so important in its origin that it gave its name to the Mass, has become here, as in the Celtic liturgies, so complicated as to fall sometimes into mere superstition; it is usually accompanied by the singing of the “Confractio,” which is to be found in most liturgies. In this rite it is called “Laudes ad confractionem.” (Cf. “Liber Ordinum,” col 239, and “Liber Moz.,” p. xxiii. Cf. also our article “Fraction,” in DACL, and P.L., cols. 118 and 557.)
The Mozarabic liturgy has a rather complex and unique way of dividing the consecrated Host during the Fraction. I quote from Archdale King and Dom Fernand Cabrol (additional info here):
The unique method of the fraction in which the Host is divided into nine particles, and arranged symbolically on the paten in the form of a cross, is somewhat similar to what existed in the Gallican and Celtic rites… Sometimes the particles were arranged on the paten in such a manner as to represent the human form. Such a practice was denounced by the second council of Tours (567), and it was decreed that the portions should be arranged in the form of a cross. The Irish treatise on the Mass incorporated in the Celtic missal of Stowe (end of the 8th or beginning of the 9th century) speaks of the Host as divided in seven different ways according to the day. The number of particles varied from five at ordinary Masses to sixty-five on the principle feasts of Easter, Christmas and Pentecost. They were arranged in the form of a cross, with certain additional dispositions when they were numerous. At the Communion, each particle of the cross, or of its additions, was distributed to a special group of persons, that is priests, monks, etc. In the Mozarabic rite, the priest first divides the Host in the middle, placing one half on the paten, and dividing the other into five particles which he puts also on the paten. Then the first half is divided into four particles. Each fragment so formed bears the title of a mystery in the life of our Lord, which the priest enumerates at its specific fraction.
The ceremony of the fraction affords a parallel to the Byzantine proskomide, which is in fact an anticipation of the fraction of the consecrated bread… Symbolism has suggested also that Corporatio is the first particle, as the Incarnation was the beginning of our salvation, whereas the arm of the cross is completed by Resurrectio, the mystery which consummated the Passion and Redemption. The particles Gloria and Regnum are so placed on the paten since Christ, the vanquisher of death, is seated on the right hand of the Father, and, although his kingdom is eternal, neither ‘glory’ nor ‘kingdom’ are limited to place or time.
When the fraction has been completed, the priest cleanses his fingers…
- Liturgies of the Primatial Sees, Archdale King
“Fraction.-”- In the Mozarabic rite the Fraction is rather complicated. The Priest divides the Host in the middle, placing half on the paten; the other half is divided into five parts, which are also placed on the paten. He then divides the first part into four. The nine particles so obtained are arranged in the form of a Cross, and each receives its name: “Corporatio” (or Incarnation), “Nativitas,” “Circumcisio,” “Apparitio” (or Epiphany), “Passio,” “Mors,” “Resurrectio,” and, separately, “Gloria,” “Regnum.” This figure is twice given in P.L., loc. cit., cols. 118 and 557. St. Ildephonsus alludes to the names of these fragments (De cognitione baptismi, c. xix.; cf. “Liber Moz.,” p. xxxiii.). It is unnecessary to say that all these rites are not ancient, any more than it is an ancient practice to make the Memento of the Living here, since at the beginning of the Mass of the Faithful a Memento of the Living and the Dead has already been made. When the “Credo” is finished the “Pater” is said. The Fraction of the bread, a rite so important in its origin that it gave its name to the Mass, has become here, as in the Celtic liturgies, so complicated as to fall sometimes into mere superstition; it is usually accompanied by the singing of the “Confractio,” which is to be found in most liturgies. In this rite it is called “Laudes ad confractionem.” (Cf. “Liber Ordinum,” col 239, and “Liber Moz.,” p. xxiii. Cf. also our article “Fraction,” in DACL, and P.L., cols. 118 and 557.)
- The Mass of the Western Rites, Dom Fernand Cabrol
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patrick457
Guest
A short note about the vestments of the priest and deacon. In the old rite, the vestments which the clergy wear are exactly the same as those in the Roman Rite: the Praeparatio Missae for example gives the prayers which the priest recites upon wearing the amice, alb, cincture, maniple, stole, and chasuble, in that order.
http://www.unavocemalaga.com/201001/mozarabe toledo.jpg
The revised liturgy meanwhile allows for the cleric to dress either in the vestments of the Roman Rite or the local Rite of the area (Missale Hispano-Mozarabicum, Normas de aplicación del Misal, 165: pueden utilizarse los ornamentos del rito romano o del rito del lugar.), though Roman vestments still apparently remain the standard, since it is difficult to determine precisely whether one can speak of liturgical vestments proper to the rite itself. The same paragraph however, notes that deacons during the Visigothic and Mozarabic periods wore only the alb and the stole (‘Sin embargo, téngase presente que, en los períodos visigótico y mozárabe, el diácono vestía sólo alba y estola’), as the dalmatic seems to have been considered a sacerdotal (episcopal?) vestment at that time: consequently, this is how some deacons dress today, with an alb and the stole - pendiente por delante y detrás - over the left shoulder (see pic below).
http://www.unavocemalaga.com/200912/toledo 3.jpg
http://www.unavocemalaga.com/201001/mozarabe toledo.jpg
The revised liturgy meanwhile allows for the cleric to dress either in the vestments of the Roman Rite or the local Rite of the area (Missale Hispano-Mozarabicum, Normas de aplicación del Misal, 165: pueden utilizarse los ornamentos del rito romano o del rito del lugar.), though Roman vestments still apparently remain the standard, since it is difficult to determine precisely whether one can speak of liturgical vestments proper to the rite itself. The same paragraph however, notes that deacons during the Visigothic and Mozarabic periods wore only the alb and the stole (‘Sin embargo, téngase presente que, en los períodos visigótico y mozárabe, el diácono vestía sólo alba y estola’), as the dalmatic seems to have been considered a sacerdotal (episcopal?) vestment at that time: consequently, this is how some deacons dress today, with an alb and the stole - pendiente por delante y detrás - over the left shoulder (see pic below).
http://www.unavocemalaga.com/200912/toledo 3.jpg
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Tradycja
Guest
Is there anywhere in the United States that this Mass is offered?
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patrick457
Guest
Not being a resident of the US, I don’t know exactly if the Mozarabic liturgy is celebrated anywhere in it. Nowadays, it seems that you’ll ordinarily have to have ask permission from the Congregation for Divine Worship first in order to celebrate the Rite outside of Spain (Missale Hispano-Mozarabicum, Normas de aplicación del Misal, 160b). Personally I think that some of what is usually called Western Rite Orthodox communities in other countries might celebrate the old Mozarabic liturgy as part of their repertory, but if you’re looking for a Catholic one, I’m afraid I don’t know of any outside of Spain.
What the modern norms and regulations consider to be the ‘ordinary’ celebrations of the Hispano-Mozarabic Mass are those held in the Capilla Mozárabe in the Cathedral of Saint Mary of Toledo - where it is still celebrated daily, the Mozarabic parishes in that same city (during the 12th century, there were 60 Mozarabic parishes in the Diocese of Toledo compared to 304 Hispano-Roman, which dwindled to six during the 16th century; since 1842 only two have remained!), and those churches and chapels which have priests or bishops who have - or will have - received the necessary faculties to celebrate the Hispano-Mozarabic rite (cf. Missale Hispano-Mozarabicum, Normas de aplicación del Misal, paragraph 158).
What falls under the ‘extraordinary’ celebration of the Rite meanwhile are those who are not included in the former category: say, masses held in occasions which are in some way related to the Hispano-Mozarabic liturgy (i.e. commemorative events, courses or conferences or something of the sort); during the restoration or restitution of churches or chapels located within Spanish territory de la época romana, visigótica o mozárabe; during the feasts of saints which appear in the Mozarabic calendar and who enjoy particular veneration in the city, diocese or region (case in point: all the churches of Toledo annually use the rite during the Feast of the Incarnation, aka St. Mary of the O, in December 18, and on the feast day of Saint Ildephonsus in January 23). Within the scope of jurisdiction of the Spanish Episcopal Conference, permission is also required of the local Ordinary for these extraordinary celebrations of the Rite (no, not ‘extraordinary form’
). Before granting permission, the Ordinary must also check whether the celebration will comply with the regulations found in the Normas de aplicación del Misal, specifically paragraphs nos. 161-166 and 168-170; he must also submit documentation for approval of the Archbishop of Toledo.Here are the relevant paragraphs (here are the Normas in full); I hope those more knowledgeable in Spanish would help me here.
158. El Misal Hispano-Mozárabe está destinado, en primer lugar, a la celebración ordinaria y cotidiana en la Capilla Mozárabe de la Catedral de Toledo; también a la celebración ordinaria en las parroquias mozárabes, en otras iglesias o capillas que gozan o gocen en el futuro de tal privilegio; a los obispos y sacerdotes que hayan recibido la facultad de celebrar la misa en rito hispano-mozárabe, a título personal (Cf. n. 167).
159. Celebraciones extraordinarias de la misa en rito hispano-mozárabe podrán tener lugar con ocasión de fiestas conmemorativas, congresos o cursos, que de algún modo puedan relacionarse con la liturgia hispano-mozárabe; con ocasión de la restauración o restitución al culto de iglesias o capillas, situadas dentro del territorio español, de la época romana, visigótica o mozárabe; en fiestas en honor de los santos que figuran en el calendario hispano-mozárabe y que gocen de particular veneración en la ciudad, diócesis o en la región.
160. Dentro del ámbito jurisdiccional de la Conferencia Episcopal Española, para obtener el permiso para la celebración extraordinaria de la misa en rito hispano-mozárabe, se tendrá que recurrir al Ordinario del lugar en que deba efectuarse tal celebración. Antes de conceder dicho permiso, el Ordinario del lugar comprobará que quede garantizada la observancia de las normas establecidas en los números 161-166, 168-170 y someterá la documentación correspondiente a la aprobación del Arzobispo de Toledo.
Fuera del Estado Español, el permiso tendrá que ser requerido a la Congregación para el Culto Divino.
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MarkThompson
Guest
With my apologies for any minor issues:
- The Hispano-Mozarabic Missal is directed, primarily, to the ordinary and daily celebration in the Mozarabic Chapel of the Cathedral of Toledo; also to ordinary celebration in Mozarabic parishes, in other churches or chapels that enjoy or shall in the future enjoy such privilege; [and] to the bishops and priests who have recieved the faculty of celebrating the mass in the Hispano-Mozarabic rite personally.
- Extraordinary celebrations of the Mass in the Hispano-Mozarabic rite can take place on the occasion of commemorative feasts, conferences or courses, which in some way relate to the Hispano-Mozarabic liturgy; on the occasion of the restoration or restitution to worship of churches or chapels, located within Spanish territory, from the Roman, Visigothic, or Mozarabic age; [and] on feasts in honor of the saints who figure in the Hispano-Mozarabic calendar and who enjoy particular veneration in the city, diocese, or the region.
- Within the jurisdictional limits of the Spanish Episcopal Conference, in order to obtain permission for the extraordinary celebration of the Mass in the Hispano-Mozarabic rite, one shall have to resort to the Ordinary of the place in which such celebration should be carried out. Before conceding said permission, the Ordinary of the place shall check that the observance of the norms established in numbers 161-166, 168-170 remain guaranteed, and shall submit the corresponding documentation to the approval of the Archbishop of Toledo.
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Spirithound
Guest
A+ translation!
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MarkThompson
Guest
Thanks! --though it’s A- work in my opinion and would need editing. I mostly translated phrase by phrase, so if I went back over it with an eye to producing harmonious full English sentences I’d wind up with something more presentable.
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patrick457
Guest
Hey, thanks! Sure enlightens you this one.
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Spirithound
Guest
Just one little preposition (in green), and a phrase that is ambiguous with reference to our English designations of the ranks of holy days (although I would incline to interpret it rather liberally, to refer to memorials, feasts and solemnities).
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patrick457
Guest
A little something to raise the thread: the Inlatio/Illatio and the Sanctus for Easter Sunday. This is the version found in the old missal (spelling as in original):
Dignum & justum est: nos tibi gratias agere Domine sancte Pater eterne omnipotens Deus & Jesu Christo Filio tuo Domino nostro: qui tecum simul & cum Spiritu Sancto hanc diem gemino luminis decore sanctificans: & luci eam dedicavit pariter & saluti. In hanc non extantia creans: in hanc creata redimendo salvificans. Hanc in conditione temporum primam: hanc in reparatione hominis efficiens gloriosam. In ea lucem istam visibilem creans: in ea hodierne resurrectionis gloriam manifestans. In hac quippe ipse solutis doloribus: inferni devicto diabolo: triumphavit cum mortem moriens vicit: & sanguine suo terrena celestibus reconciliavit. Unde merito illi omnes Angeli: omnesque Sancti non cessant quotidie clamare: ita dicentes.
Te celi celorum. Te potestates. Te throni & virtutes laudant.
Tibi cetus Angelorum in excelsis concinunt hymnum.
Tibi Cherubin ac Seraphin incessabili voce proclamant dicentes.
Agyos. Agyos. Agyos. Kyrie o Theos.
Sanctus: Sanctus: Sanctus: Dominus Deus Sabaoth.
Pleni sunt celi & terre [sic] gloria majestatis tue: osanna Filio David.
Benedictus qui venit in nomine Domini: osanna in excelsis.
Agyos. Agyos. Agyos.
Te Domine laudat omnis virtus celorum: & exercitus angelorum.
Tibit hymnum depromunt melliflua carmina Sanctorum.
Tibi psalant choree Virginum: & cetus Confessorum.
Tibi genua curvant caelestia. Terrestria. Et inferna.
Laudant te Regem omnium seculorum.
Osanna in excelsis.
The Illatio for Years I and II of the revised liturgy are the same, missing only the troped Sanctus and a single word: quotidie (“omnesque Sancti non cessant clamare ita dicentes…”)
Dignum & justum est: nos tibi gratias agere Domine sancte Pater eterne omnipotens Deus & Jesu Christo Filio tuo Domino nostro: qui tecum simul & cum Spiritu Sancto hanc diem gemino luminis decore sanctificans: & luci eam dedicavit pariter & saluti. In hanc non extantia creans: in hanc creata redimendo salvificans. Hanc in conditione temporum primam: hanc in reparatione hominis efficiens gloriosam. In ea lucem istam visibilem creans: in ea hodierne resurrectionis gloriam manifestans. In hac quippe ipse solutis doloribus: inferni devicto diabolo: triumphavit cum mortem moriens vicit: & sanguine suo terrena celestibus reconciliavit. Unde merito illi omnes Angeli: omnesque Sancti non cessant quotidie clamare: ita dicentes.
Te celi celorum. Te potestates. Te throni & virtutes laudant.
Tibi cetus Angelorum in excelsis concinunt hymnum.
Tibi Cherubin ac Seraphin incessabili voce proclamant dicentes.
Agyos. Agyos. Agyos. Kyrie o Theos.
Sanctus: Sanctus: Sanctus: Dominus Deus Sabaoth.
Pleni sunt celi & terre [sic] gloria majestatis tue: osanna Filio David.
Benedictus qui venit in nomine Domini: osanna in excelsis.
Agyos. Agyos. Agyos.
Te Domine laudat omnis virtus celorum: & exercitus angelorum.
Tibit hymnum depromunt melliflua carmina Sanctorum.
Tibi psalant choree Virginum: & cetus Confessorum.
Tibi genua curvant caelestia. Terrestria. Et inferna.
Laudant te Regem omnium seculorum.
Osanna in excelsis.
The Illatio for Years I and II of the revised liturgy are the same, missing only the troped Sanctus and a single word: quotidie (“omnesque Sancti non cessant clamare ita dicentes…”)
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patrick457
Guest
Bump!
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Hesychios
Guest
Actually, I believe that it is, or was, served in New York by Orthodox (not in communion with Rome) priests.
The parish was called San Isadoro y San Leandro. I don’t have any further details.
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Hesychios
Guest
Acually, I find the entire subject of the Mozarabic people most interesting.
They appear to have been the descendants of the original Iberian-Latin community which had been conquered and occupied by the Arian Goths (*visi-*Goths). The Gothic kingdom eventually fell to the Arabs, who kept on pushing across the Pyrenees to Poitiers before being stopped.
What is notable about the Mozarabs is that over time, they tended as a group to assimilate into the Arab culture, while largely still a Christian people. This is also what happened in north Africa and in Syria to the Christian communities. It is likely that some individuals also migrated to Spain from the declining Arab/Berber Christian community in north Africa before that ultimately collapsed.
Clearly, the Mozarabs were considered a separate nationality by the northern/Frankish Christians along the seacoast and the Pyrenees.
Their church was quite independent, it called it’s own councils, while being in communion with the wider church and apparently quite orthodox (by Latin Catholic standards) in theology. Their unique liturgical heritage (pre-Gothic and late empire) was deliberately suppressed in favor of the Gallo-Roman liturgy which dominated the north. Perhaps some churchmen thought that the ritual heritage of the Mozarabs was a distortion, and did not appreciate the diversity of early church practices.
The ‘reconquista’ was a mixed bag for them. At times they supported it, but at other times they seem to have seen the attacks from the north as attempts of foreigners to dispossess them, and they battled against it.
http://upload.wikimedia.org/wikipedia/commons/c/ca/Spanish_reconquista.gif
They appear to have been the descendants of the original Iberian-Latin community which had been conquered and occupied by the Arian Goths (*visi-*Goths). The Gothic kingdom eventually fell to the Arabs, who kept on pushing across the Pyrenees to Poitiers before being stopped.
What is notable about the Mozarabs is that over time, they tended as a group to assimilate into the Arab culture, while largely still a Christian people. This is also what happened in north Africa and in Syria to the Christian communities. It is likely that some individuals also migrated to Spain from the declining Arab/Berber Christian community in north Africa before that ultimately collapsed.
Clearly, the Mozarabs were considered a separate nationality by the northern/Frankish Christians along the seacoast and the Pyrenees.
Their church was quite independent, it called it’s own councils, while being in communion with the wider church and apparently quite orthodox (by Latin Catholic standards) in theology. Their unique liturgical heritage (pre-Gothic and late empire) was deliberately suppressed in favor of the Gallo-Roman liturgy which dominated the north. Perhaps some churchmen thought that the ritual heritage of the Mozarabs was a distortion, and did not appreciate the diversity of early church practices.
The ‘reconquista’ was a mixed bag for them. At times they supported it, but at other times they seem to have seen the attacks from the north as attempts of foreigners to dispossess them, and they battled against it.
http://upload.wikimedia.org/wikipedia/commons/c/ca/Spanish_reconquista.gif
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patrick457
Guest
Let me quote from a post a while ago in another thread (interestingly, it was also directed to you!):
The councils of Toledo may have played a very prominent role in the Visigothic church and state: councils were forbidden before Recared I’s conversion. Thereafter, the king summoned councils usually summoned the councils to treat of spiritual and temporal matters of national interest, and together with his magnates subscribed to the decrees, giving them the force of civil law. Although they considered such secular business as the regulation of royal elections, the councils always remained ecclesiastical assemblies and never became a national legislature or a civil tribunal. The weakness of the monarchy enabled the church, through the councils of Toledo, to exercise a profound moral influence over the state and its representatives.
This close relationship between the church and state suggests that the Visigothic church may have paid little heed to the See of Rome. However, cordial relations with Rome are attested by the friendhsip between St. Leander of Seville and Pope St. Gregory the Great, and by Recared’s announcement of his conversion to Gregory (who did not know of it until told so by Leander), whom he addressed as “a most reverend man, who is more powerful than the other bishops” (Gregory’s reply here). Also, actions by Rome, while few, are not unattested, as exemplarized by two Spanish bishops unjustly deposed, Janarius of Malaga and Stephanus, who both appealed to Rome against sentences of deposition and exile imposed on them by a council, which they claim was improperly conducted. In response, Gregory sent the defensor John to Spain in August of 603, armed with a battery of documents in defense of the two. The outcome of the case remains unknown.
Even so, there are two events in the seventh century which may give testimony to the self-sufficient and self-contained character of the church in Spain. When Pope Honorius I criticized the Spanish bishops with negligence in the performance of their pastoral duties and being unnecessarily lenient towards Jewish converts who had lapsed, the Sixth Council of Toledo (638) instructed St. Braulio of Zaragoza (d. 650) to write an answer. This he did in very direct language, assuring the Pope that he need not be distressed about the efforts of the bishops in this matter.
Some years later, Pope Leo II asked Spanish prelates to express their adherence to the Third Council of Constantinople (680-681), which condemned Monothelism - and Pope Honorius’ slackness in detecting error. His successor, Benedict II, also wrote to Spain to hurry the bishops along in sending in their adhesion to the Council. Ervig then held a council at Toledo in November 684 to discuss the matter. The council condemned the Monothelite heresy, and St. Julian of Toledo drew up a profession of faith which he sent to the Pope. Benedict, though pleased, was not quite satisfied with some of the expressions used in this profession and sent it back with a request for some changes in terminology. The Fifteenth Council of Toledo (688), perhaps prompted by the feeling that their orthodoxy has been unjustly questioned, then defended themselves on blunt and almost-bordering-on-disrespectful language.
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patrick457
Guest
And yep, around the beginning of the second millenium and later there were some attempts to introduce the Gallican-Roman Rite into Spain, which of course led into the debate as to which rite was ‘better’. It would seem that this was because during those troubled times - with the breakdown of the Carolingian empire, new waves of Muslim attacks from the east and south, and the disputes between the Eastern and Western halves of Christendom - popes thought it would be expedient if Western Christendom was united and uniform in certain matters such as in liturgical practice.
In 1064 Cardinal Hugo Candidus was sent from Rome by Alexander II to abolish the Mozarabic Rite, some vague attempts in that direction having been already made by his predecessor Nicholas II, who had also wished to abolish the Ambrosian Rite at Milan (at which he ultimately failed). As expected, the kings and clerics of Spain were at the time against this, and went through measures convincing the folks at Rome that there was nothing wrong with their way of worship - certain bishops went into the Eternal City, bringing their liturgical books with them. These were carefully examined by the Council of Mantua (1067) and was impressed by it: the Mozarabic Rite was thus pronounced not only free from heresy but also worthy of praise. Still, despite this declaration, certain circles in Spain came out in support for the adoption of the Roman Rite. I quote from the Catholic Encyclopedia:
But in Aragon King Sancho Ramirez was in favour of the change, and on 22 March, 1071, the first Roman Mass was sung in the presence of Cardinal Hugo Candidus and the king in the Monastery of San Juan de la Peña (near Jaca, at the foot of the Pyrenees and the burial place of the early kings of Aragon). The Roman Rite was introduced into Navarre on the accession of Sancho of Aragon to the throne in 1074, and into Cataluña a little later. Meanwhile Alfonso VI became King of Castile and Leon, and St. Gregory VII became pope. Alfonso, influenced by the pope, by St. Hugh of Cluny, and by his first wife Agnes, daughter of William, Duke of Gascony and Guienne and Count of Poitiers, introduced the Roman Rite into Castile and Leon in 1077. This was resisted by his subjects, and on Palm Sunday, 1077, according to the “Chronicon Burgense”, occurred the incident of “El Juicio de Dios”. Two knights—“one a Castilian and the other a Toledan”, says the chronicle—were chosen to fight “pro lege Romana et Toletana”. The champion of the Spanish Rite, Juan Ruiz de Matanzas, who was the victor, was certainly a Castilian, but it is improbable that the champion of the Roman Rite, whose name is not recorded, was a Toledan, and the Annals of Compostella say that one was a Castilian and the other of the king’s party. The “Chronicon Malleacense”, which alleges treachery, calls the latter “miles ex parte Francorum”, and at the later ordeal by fire in 1090 the Roman Rite is called impartially “romano”, “frances”, or “gallicano”. It is said that two bulls, one named “Roma” and the other “Toledo”, were set to fight, and there also the victory was with Toledo.
But, in spite of the result of the trials by battle, Alfonso continued to support the Roman Rite, and a Council of Burgos (1080) decreed its use in Castile. In 1085 Toledo was taken and the question of rites arose again. The Mozarabic Christians, who had many churches in Toledo and no doubt in the country as well, resisted the change. This time another form of ordeal was tried. The two books were thrown into a fire. By the time the Roman book was consumed, the Toledan was little damaged. No one who has seen a Mozarabic manuscript with its extraordinarily solid vellum, will adopt any hypothesis of Divine Interposition here. But still the king, influenced now by his second wife Constance, daughter of Robert, Duke of Burgundy and son of King Robert the Pious of France, and by Bernard, the new Archbishop of Toledo, a Cistercian, insisted on the introduction of the Roman Rite, though this time with a compromise. All new churches were to use the Roman Rite, but in the six old churches, Sts. Justa and Ruffina, St. Eulalia, St. Sebastian, St. Mark, St. Luke, and St. Torquatus, the Mozárabes might continue to have their old rite, and might hand it on to their descendants. Flores mentions also the Ermita de S. Maria de Alficen, which is probably the church of St. Mary which Neale says “disappeared, we know not how, some centuries ago.” But the rite still continued in the Moorish dominions, as well as in certain monasteries, apparently, according to Rodrigo Ximenes, Archbishop of Toledo (1210-49), even in the Christian kingdoms.
When King James of Aragon conquered Valencia in 1238, he found there Mozarabic Christians using the old rite, and the same apparently happened when Murcia and all Andalusia except Granada were conquered by Ferdinand III in 1235-51. When Ferdinand and Isabella took Granada in 1492, there were certainly some Mozarabic Christians there, as well as Christian merchants and prisoners from non-Moorish countries, but whether the Mozarabic Rite was used by them does not appear. With the discouragement which began with Alfonso VI came the period of decadence. The civil privileges (fueros) of the Toledo Mozárabes, which, though in 1147 Pope Eugene III had definitely put them under the jurisdiction of the bishop of the diocese, included a certain amount of independence, were confirmed by Alfonso VII in 1118, by Peter in 1350, by Henry II in 1379, and by Ferdinand and Isabella in 1480 (later also by Philip II in 1564, by Charles II in 1699, and by Philip V in 1740).
In 1064 Cardinal Hugo Candidus was sent from Rome by Alexander II to abolish the Mozarabic Rite, some vague attempts in that direction having been already made by his predecessor Nicholas II, who had also wished to abolish the Ambrosian Rite at Milan (at which he ultimately failed). As expected, the kings and clerics of Spain were at the time against this, and went through measures convincing the folks at Rome that there was nothing wrong with their way of worship - certain bishops went into the Eternal City, bringing their liturgical books with them. These were carefully examined by the Council of Mantua (1067) and was impressed by it: the Mozarabic Rite was thus pronounced not only free from heresy but also worthy of praise. Still, despite this declaration, certain circles in Spain came out in support for the adoption of the Roman Rite. I quote from the Catholic Encyclopedia:
But in Aragon King Sancho Ramirez was in favour of the change, and on 22 March, 1071, the first Roman Mass was sung in the presence of Cardinal Hugo Candidus and the king in the Monastery of San Juan de la Peña (near Jaca, at the foot of the Pyrenees and the burial place of the early kings of Aragon). The Roman Rite was introduced into Navarre on the accession of Sancho of Aragon to the throne in 1074, and into Cataluña a little later. Meanwhile Alfonso VI became King of Castile and Leon, and St. Gregory VII became pope. Alfonso, influenced by the pope, by St. Hugh of Cluny, and by his first wife Agnes, daughter of William, Duke of Gascony and Guienne and Count of Poitiers, introduced the Roman Rite into Castile and Leon in 1077. This was resisted by his subjects, and on Palm Sunday, 1077, according to the “Chronicon Burgense”, occurred the incident of “El Juicio de Dios”. Two knights—“one a Castilian and the other a Toledan”, says the chronicle—were chosen to fight “pro lege Romana et Toletana”. The champion of the Spanish Rite, Juan Ruiz de Matanzas, who was the victor, was certainly a Castilian, but it is improbable that the champion of the Roman Rite, whose name is not recorded, was a Toledan, and the Annals of Compostella say that one was a Castilian and the other of the king’s party. The “Chronicon Malleacense”, which alleges treachery, calls the latter “miles ex parte Francorum”, and at the later ordeal by fire in 1090 the Roman Rite is called impartially “romano”, “frances”, or “gallicano”. It is said that two bulls, one named “Roma” and the other “Toledo”, were set to fight, and there also the victory was with Toledo.
But, in spite of the result of the trials by battle, Alfonso continued to support the Roman Rite, and a Council of Burgos (1080) decreed its use in Castile. In 1085 Toledo was taken and the question of rites arose again. The Mozarabic Christians, who had many churches in Toledo and no doubt in the country as well, resisted the change. This time another form of ordeal was tried. The two books were thrown into a fire. By the time the Roman book was consumed, the Toledan was little damaged. No one who has seen a Mozarabic manuscript with its extraordinarily solid vellum, will adopt any hypothesis of Divine Interposition here. But still the king, influenced now by his second wife Constance, daughter of Robert, Duke of Burgundy and son of King Robert the Pious of France, and by Bernard, the new Archbishop of Toledo, a Cistercian, insisted on the introduction of the Roman Rite, though this time with a compromise. All new churches were to use the Roman Rite, but in the six old churches, Sts. Justa and Ruffina, St. Eulalia, St. Sebastian, St. Mark, St. Luke, and St. Torquatus, the Mozárabes might continue to have their old rite, and might hand it on to their descendants. Flores mentions also the Ermita de S. Maria de Alficen, which is probably the church of St. Mary which Neale says “disappeared, we know not how, some centuries ago.” But the rite still continued in the Moorish dominions, as well as in certain monasteries, apparently, according to Rodrigo Ximenes, Archbishop of Toledo (1210-49), even in the Christian kingdoms.
When King James of Aragon conquered Valencia in 1238, he found there Mozarabic Christians using the old rite, and the same apparently happened when Murcia and all Andalusia except Granada were conquered by Ferdinand III in 1235-51. When Ferdinand and Isabella took Granada in 1492, there were certainly some Mozarabic Christians there, as well as Christian merchants and prisoners from non-Moorish countries, but whether the Mozarabic Rite was used by them does not appear. With the discouragement which began with Alfonso VI came the period of decadence. The civil privileges (fueros) of the Toledo Mozárabes, which, though in 1147 Pope Eugene III had definitely put them under the jurisdiction of the bishop of the diocese, included a certain amount of independence, were confirmed by Alfonso VII in 1118, by Peter in 1350, by Henry II in 1379, and by Ferdinand and Isabella in 1480 (later also by Philip II in 1564, by Charles II in 1699, and by Philip V in 1740).
P
patrick457
Guest
But in spite of this the "Roman Rite prevailed so much that it was introduced even into Mozarabic churches, which only used the old rite for certain special days, and that in a corrupted form from old and imperfectly understood manuscripts. This and the dying out of many Mozarabic families gradually brought the rite very low. There was a spasmodic attempt at a revival, when in 1436 Juan de Todesillas, Bishop of Segovia, founded the college of Amiago (originally a Benedictine house, a little to the south-west of Valladolid), where the priests were to use the Gothic Rite. The foundation lasted five years and then became Carthusian. Thus, when Francisco Ximenes de Cisneros became Archbishop of Toledo in 1495, he found the Mozarabic Rite in a fair way to become extinct.
And of course, the Reconquistadores brought the rite of the Church of Rome with them in reconquered lands, ironically leaving those communities within Muslim rule to preserve the old liturgical practice. But when many of these Christian communities either died out or adopted the Roman Rite as well, the rite became decrepit and was in danger of being lost into oblivion. But of course, as I’ve said, nobody expected the Spanish Inquisition.
C
Chris_McAvoy
Guest
Although, I knew about 2/3 of the information presented, the additional 1/3 helped make this:
among the most interesting, worthwhile posts I have ever read on this forum.
Thank you patrick your for spectular contributions to helping the Church understand its own liturgical history and “hermenuetic of continuity”. Your blog and comments/contributions to New Liturgical Movement have always been interesting.
I hope that by the time I leave this life behind there is somewhere outside of Europe, or even within it, more access to our ancient mostly forgotten non-gallo-romano/tridentine rites, such as the mozarabic.
My fascination with these ancient rites has led me gain profound insight into the ideas of ecclesiology, martyrology/ hymnology, ethnomusicology as it there during the years 300-1200 AD.
or should we say… 400-1300 Era (spanish era dating system)
I was only noticing yesterday how many mozarabic hymns are featured in this book:
musicasacra.com/pdf/pangelingua.pdf
There really is something to be gained by becoming aware of this history…It is not a waste of time. That de-centralized, localized era had much to admire. perhaps a little extra plague, hardship and sacrifice was worth it to experience it. Alas we must make the most of the culture God has thrown us into today
among the most interesting, worthwhile posts I have ever read on this forum.
Thank you patrick your for spectular contributions to helping the Church understand its own liturgical history and “hermenuetic of continuity”. Your blog and comments/contributions to New Liturgical Movement have always been interesting.
I hope that by the time I leave this life behind there is somewhere outside of Europe, or even within it, more access to our ancient mostly forgotten non-gallo-romano/tridentine rites, such as the mozarabic.
My fascination with these ancient rites has led me gain profound insight into the ideas of ecclesiology, martyrology/ hymnology, ethnomusicology as it there during the years 300-1200 AD.
or should we say… 400-1300 Era (spanish era dating system)
I was only noticing yesterday how many mozarabic hymns are featured in this book:
musicasacra.com/pdf/pangelingua.pdf
There really is something to be gained by becoming aware of this history…It is not a waste of time. That de-centralized, localized era had much to admire. perhaps a little extra plague, hardship and sacrifice was worth it to experience it. Alas we must make the most of the culture God has thrown us into today
H
Hesychios
Guest
I too am extremely grateful for the contribution of this thread to the vast corpus of information on the Traditional Catholic Faith, it’s practices and people, to be found here on CAF. I wish there were more threads like this, it could be a sticky.
Thank you Patrick!
Thank you Patrick!
- Status