Mozarabic Rite
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The Mozarabic Rite (
In addition to its use within the Catholic Church, the rite (or elements from it) has also been adopted by Western Rite Orthodox congregations and the Spanish Reformed Episcopal Church.[5]
History
Formation of liturgical rites
As Christianity gained dominance in the wake of the conversion of
In the West, the liturgy in Roman Africa was lost as the Church there was weakened by internal division and then the
The emergence of the Hispanic Rite
From 507, the Visigoths, who were Arian Christians, maintained their kingdom at Toledo. That there was already a distinct liturgical tradition in Hispania prior to their arrival is evidenced by the fact that the Hispanic liturgy lacks any Arian influence. Indeed, certain elements of this rite (e.g. the distinctive emphasis on "Trinity" as a title of address in many prayers, the recitation of the Creed in the liturgy) have been interpreted as a reaction to Visigothic Arianism.[7]
Though reasonably tolerant, the Visigoths controlled episcopal appointments, which may have provoked the first extant expression of papal concern in
It was under Visigothic aegis that the Hispanic liturgy reached its point of greatest development; new rituals, euchology, and hymns were added to the liturgical rites, and efforts were made to standardize Christian religious practices throughout the peninsula. Two main traditions emerged as a result of these processes: Tradition A from the northern territories and Tradition B from the south.
One notable feature of the Hispanic Rite – specifically, the southern Tradition B – is the presence of Eastern (Byzantine) characteristics. The establishment of the short-lived Byzantine province of Spania in the south by Justinian I may have contributed to this influence; Leander's stay in Byzantium might also have been another factor.[9]
Further development occurred under the
Under Muslim rule and the Reconquista
The Islamic conquest of the Iberian Peninsula in 711 checked the development of the Hispanic Rite. Although a band of Christians from the north asserted independence, eventually leading to the
As the Christian kingdoms of the north reconquered Hispania, the kings sought to re-establish connections with the rest of Christian Europe and the
One factor for the spread of the Roman liturgy into Iberia was the alliances the Christian kings made with Frankish rulers and monks. King Sancho III of Navarre (1000–1035) and his son Ferdinand I of León (1035–1065) for instance were connected with the monastery of Cluny and developed the pilgrimage route to Santiago de Compostela, which brought in thousands of French and northern European pilgrims and with them, their influences. Another factor was the suspicion that the Hispanic liturgy might be unorthodox or heretical. Certain Mozarab Christian theologians such as Archbishop Elipandus of Toledo (754/783–808?), during the course of their attempt to explain Christology in a way easily understood by Muslim authorities, have been accused of falling into Adoptionism (i.e. that Jesus was adopted by the Father as the Son of God). Though the other Mozarab bishops agreed with the consensus and condemned Elipandus' Christology, the specter of Adoptionism contributed to the assessment that the Hispanic Rite was of dubious orthodoxy,[12] especially due to Elipandus' use of quotations from the liturgical tradition in support of his teachings.[13]
It was due to these suspicions that in 924, Pope John X sent a papal legate named Zanello to investigate the Rite. Zanello spoke favorably of the Rite, and the Pope gave a new approbation to it, requiring only to change the Words of Institution to that of the Roman one. Spanish clergy gradually started to use the Roman formula, though there is no evidence whether it was done consistently.[13]
By the late 11th century, during the papacies of
In a similar vein, Gregory VII insisted upon Roman use in
Despite the outcome of these ordeals, the king insisted on the introduction of the Roman Rite; a council convened by Alfonso at
Preservation, decline, and revival
Despite the factors that threatened the Hispanic Rite's survival, there were also overriding factors that contributed to its preservation, which are linked to the same factors working against the rite.
- The Moorish conquest contributed to a conservative stance on the part of those who remained Christian, with efforts being made to preserve the liturgy as authentically as possible. Manuscripts written in the Visigothic script were copied and recopied by trained scribes in the Mozarab community; indeed, the oldest extant manuscripts for the rite come from the period just before the end of the Islamic era in Toledo.
- Efforts at imposing the Roman Rite in the reconquered areas led Mozarabs to compile their manuscripts in a form that would be acceptable to Roman authorities. When Hugh Candidus raised the issue of the rite's orthodoxy to Ferdinand I, a compilation of Mozarabic manuscripts were sent along with a commission of bishops to Alexander II, who approved of the rite, thus granting it a brief reprieve until the Council of Burgos in 1080.
- Alfonso VI's desire to impose the Roman Rite in his realms was mitigated by the agreement (fuero) he made with the Mozarabs of Toledo, in which the Mozarabs, in exchange for cooperating with the king in the reconquest of other territories, apparently asserted their privileges and extended these to the continued celebration of their ancestral liturgy, which was seen as an integral part of Mozarabic identity.[18]
Although there is evidence of Mozarabic communities outside Toledo that continued to preserve Hispanic liturgical practices well into the 13th century, in Toledo itself both the community and the rite underwent a period of slow decay. The Roman Rite became so widespread that it was introduced even into the Mozarabic parishes (partly in response to the influx of Roman parishioners in these churches[19]), so that the old rite was only used for certain special days, and even then in a corrupted form based on old and imperfectly understood manuscripts.[13] Intermarriage with adherents of the Roman liturgy and the gradual integration of Mozarabs into mainstream society also contributed to the decline of parishioners in the surviving Mozarabic churches, which became impoverished as a result, leading to an exodus of clerics to Roman parishes.[20]
While Mozarabic clergymen were obligated to abandon the Hispanic liturgy in order to receive ecclesiastical appointments, such clerics who shifted from Hispanic to Roman soon began to leave their mark on the Roman liturgy as performed in the cathedral of Toledo, leading to the creation of the Missale Mixtum Toletanum, which shows Mozarabic influences (such as the inclusion of local saints in the calendar), in the 15th century.[20]
Early attempts at revival
There were a number of major attempts in reviving the decrepit Mozarabic Rite during the late medieval period. At the end of the 13th century, Archbishop Gonzalo Pérez Gudiel of Toledo (1280–1299), a Mozarab by blood, was concerned enough about the grave circumstances of the rite to entrust archdean Jofré de Loaysa with the renewal of the Mozarabic clergy and the copying of new liturgical books, giving new life to the Mozarab community and its rite.[21]
In 1436, Juan Vázquez de Cepeda,
The continued deterioration of the rite was also a matter of concern for Archbishop Alonso Carrillo of Toledo (1446–1482). Calling together a synod at Alcalá de Henares in 1480, Carillo decried the decadence that had befallen the rite due to the fact that the benefices destined for its celebration had been assigned to clerics with no real knowledge of or uninterested in the rite. He attempted to rectify the situation by forbidding the giving of benefices to ignorant clergymen and insisted that the rite be celebrated by knowledgeable ones. These actions, among others, laid the groundwork for Cardinal Jiménez de Cisneros's reform in 1500–1502.[23][22]
In 1484, Carillo's successor, Cardinal Pedro González de Mendoza (1482–1495), ordered that the Mozarabic parishes were to be respected as free institutions, and attempted to curb the decline of these parishes by limiting the incursions of Roman parishioners into these churches, as well as the exodus of Mozarabs (and their taxes) to wealthier Roman parishes. The Mozarabic clergy sought papal confirmation of Mendoza's decree and obtained it from Pope Innocent VII in the bull Fiat ut petitur. Despite this papal intervention, the Mozarabic parishes and their liturgy continued to decline so that by 1500, the number of Mozarabic Christians within the city of Toledo were reduced to a total of six divided between three parishes.[22]
Cardinal Cisneros's reforms
Cardinal Francisco Jiménez de Cisneros succeeded Mendoza as archbishop of Toledo after the latter's death in 1495. It is due to his efforts that the Hispanic/Mozarabic Rite survived down to the present day.
During a visit to the cathedral's library in 1497, Cisneros was said to have been shown ancient Mozarabic liturgical manuscripts. He was so impressed that he ordered these taken to his personal library in order to examine them more closely. It is likely that this occasioned his decision to make known and available to scholars and others the texts of the Hispanic liturgy and Divine Office. To facilitate this he had them published by what was then a new technology: the printing press.[24]
The first printed Mozarabic missal, the Missale Mixtum secundum regulam beati Isidori, appeared in 1500, followed two years later by a breviary (the Breviarium secundum regulam beati Isidori). The preparation of the missal's text was the work of canon Alfonso Ortiz, who had already begun work on Mozarabic codices under Cisneros' predecessor Cardinal Mendoza, and three Mozarabic priests: Alfonso Martinez Yepes (Santa Eulalia), Antonio Rodrigues (Santas Justa y Rufina), and Jeronimo Gutiérrez (San Lucas).[13][24][25]
In the missal's preface, Ortiz lays out the five general norms underlying the reform: the identification of extant manuscripts, the license to edit and rewrite according to the original style, the excision of material deemed late or inauthentic, the formatting of the text in a logical manner, and the printing of the books in a readable form.[26]
The resulting missal and breviary were not critical editions in the modern sense. Rather than being authentic representatives of the Hispanic tradition, later liturgists have found the books to be more of a combination of material found in different Mozarabic manuscripts, with gaps being filled in by invented services based on precedent set by earlier services and borrowings from the Roman liturgy (e.g. the preliminary prayers for the
In between the publication of the missal and the breviary, Cisneros instituted a
The resulting liturgical books reflected Cisneros's plan of reform including the selection of the texts and order of worship of Tradition B, which came to be attributed to Isidore of Seville. It seems this choice was made based on Isidore's status in the Catholic Church as a whole as well as the interests of Cisneros and Ortiz to stress the antiquity of Spanish literary works. Thus Isidore is given pride of place in the colophon to the titles of the missal and breviary, which reads secundum regulam beati Isidori.[29]
Andrés Marcos Burriel
The form of the Mozarabic liturgy as contained in the missal and breviary edited by Ortiz under Cardinal Cisneros's patronage soon became the predominant version of the rite and provided the basis for new editions published in the 18th century. Because of the prevailing assumption that Ortiz had simply printed the contents of the ancient liturgical books, the existence of his editions caused scholars to neglect the actual manuscripts of the rite.[30]
The first scholar to attempt a thorough analysis of the Mozarabic liturgical codices was the Jesuit polymath
Minor reforms under Cardinal Lorenzana
Cardinal Francisco Antonio de Lorenzana became archbishop of Toledo in 1772 after serving as the archbishop of Mexico City (1766–1770). During his time in Mexico, Lorenzana showed an interest in the rite, which led to the publication of the Missale Omnium Offerentium in 1770. After his return to Spain he then published a new edition of the breviary under the title of Breviarium Gothicum in 1775 and made improvements to the cathedral's Capilla Mozárabe. After Lorenzana went to Rome at the request of Pope Pius II, he then began a new edition of the missal (the Missale Gothicum secundum regulam beati Isidori Hispalensis episcopi[33]) that was completed and published at his expense in 1804, the year of his death. Due to his death and various political difficulties of the time, the Missale Gothicum did not reach the chapel in Toledo until around 1898, and even then only after much effort by the chaplains. Parts of the original 1804 edition were lost after 1936, only to be rediscovered in a cabinet in 1975.
Lorenzana's motivation was apparently to assert the Hispanic cultural heritage as encased in the Mozarabic liturgy, as well as to replace the then-antiquated Latin-Gothic typeset of the Cisneros edition. He was influenced in this endeavor by the scholarly edition of the Missale Mixtum published by
Later history
In 1553, Pope Julius III regulated mixed marriages between Mozarabic and Roman Christians with the ruling that the children were to follow the rite of the father, but if the eldest daughter of a Mozarab married a Roman, she and her husband might choose the rite to which she and her children should belong, and if she became a widow she might return to the Mozarabic Rite, if she had left it at her marriage. This rule remained in force up until the early 20th century.[13]
In 1570, Pope Pius V issued the bull Quo primum which made the use of the Tridentine form of the Roman liturgy obligatory throughout the Latin Church of the Catholic Church, except where there existed a different liturgy of at least two hundred years' standing. As the Hispanic liturgy is of considerable antiquity, it was counted as an exemption.
In 1842, all the Mozarabic parishes in Toledo except two (Santas Justa y Rufina and San Marcos) were suppressed, and their parishioners were added to those of the two surviving parishes. In 1851, the chaplains of the Capilla Mozárabe were reduced from thirteen to eight, but the continuance of the above two parishes was provided for. Whereas the Hispanic liturgy was still practiced in these two parishes at the time, by the early 20th century, the only place where the rite was performed on a regular basis was in the Capilla Mozárabe in Toledo; even at the Capilla de Talavera in Salamanca the rite was only celebrated once or twice a year.[13]
The dawn of the 20th century saw an intensification of studies of the rite and the publication of its manuscript sources. In response to the encouragement given by the
Current status
The Hispano-Mozarabic Rite is still celebrated daily in the Capilla Mozárabe.
Outside of Spain, the rite has also been celebrated in the Vatican four times to date. In October 1963, Mass according to the rite was celebrated in St. Peter's Basilica during the Second Vatican Council in front of all the participants.[38] Pope John Paul II performed the Hispanic liturgy in May 1992 (the Feast of the Ascension) on occasion of the promulgation of the revised missal and Lectionary[39] and again in December 2000, during the end of the Great Jubilee.[40] The Mozarabic Mass was once again said in St. Peter's in 2015 by Archbishop Braulio Rodríguez Plaza of Toledo.[41]
Origins and connections to other rites
There is evidence that the Hispano-Mozarabic rite is tied to the Gallican family of rites, given common points of construction. Indeed, an anecdote about Charles the Bald relates that he had priests sent from Hispania so that he could experience the ancient Gallican liturgy[42] and an edict of the Fourth Council of Toledo (633) prescribes a single order of worship for all of Iberia and Gaul.[43]
While a connection with the Gallican liturgies is usually noted, there is no common agreement among scholars and authors regarding the exact origin of the Hispanic liturgy.
The more common theory at present sees Roman Africa as the origin of both Hispanic and Gallican rites, with influences from Italy and the East.[47][48] Raúl Gómez-Ruiz (2014) expresses a more cautious view, noting that while the two liturgies may well share a common origin, "it is not clear what that root was."[46] The Eastern elements in both rites are now often interpreted as witnessing to later popular liturgical migrations and borrowings rather than to some ancient genesis.[48]
Manuscript traditions
Dom Jordi Pinell O.S.B. (d. 1997), the president of the commission charged with the revision of the rite's liturgical books in 1982, identified two distinct traditions represented in the ancient liturgical manuscripts of the Hispanic Rite: Tradition A, which is represented by the majority of the manuscripts and evinces the liturgical uniformity sought in the northern provinces of Tarraconensis and Carthaginensis, and the minority Tradition B, exemplified by manuscripts apparently conserved by Mozarab immigrants to Toledo from Seville (the metropolitan see of Baetica in the south). The two traditions, although having many common texts, do not often coincide in their order and distribution. In addition, they exhibit substantial differences in the structure and euchology of the Mass and Divine Office and feature different systems of biblical readings.[49]
Pinell linked the manuscripts recopied in Toledo by the two parishes of Santa Eulalia and Santas Justa y Rufina to these two traditions. Scholars hold that three of the six Mozarabic parishes in the city – Santa Eulalia, San Lucas, and San Sebastian – were associated with Tradition A, which was (erroneously) identified in later tradition with St. Leander of Seville, while the other three parishes – Santas Justa y Rufina, San Marcos, and San Torcuato – were associated with Tradition B, attributed to St. Isidore. He dated the Tradition A manuscripts of Santa Eulalia from the 8th to the 12th centuries, while the Tradition B codices linked with Santas Justa y Rufina were dated to the 10th to 12th centuries. Pinell speculated that the surviving texts (dated to the 14th–15th centuries) were copied from earlier manuscripts; for him, this late date implies that the liturgy was maintained with greater zeal in Santas Justa y Rufina, whereas all the other parishes had more or less abandoned their ancestral liturgy.[49]
Of the two traditions, Tradition A is considered to be the more organized of the two, while Tradition B is less developed and combines evolution and corruption of the northern tradition. Pinell surmised that Tradition A was the indigenous Toledan liturgy, while Tradition B was imported by Mozarabs who immigrated to the city from southern Iberia in the 12th century, after the reconquest of Toledo.[50]
Other scholars proposed other explanations regarding the manuscript traditions. For instance, contra Pinell's theory that Tradition B is from Seville, José Janini considered it to be a local Toledan usage.[51] Anscari M. Mundó (1965) argued that all the manuscripts are much later and date at earliest from the 11th century.[52] Hornby and Maloy (2013) cautions that due to the influx of refugees from Muslim Iberia to Toledo, "it cannot be automatically assumed that the surviving manuscripts are witnesses to a long tradition of Toledan practice. What is certain is that they represent Toledan Mozarabic practice after the reconquest." Also, while southern Christian immigration into Toledo would explain the practice of two distinct liturgical traditions there, the immigrants would not have all originated from the Seville region.[53]
The reforms of Cardinal Cisneros in 1500 employed only Tradition B manuscripts for the compilation of the Missale Mixtum (and at least one of Tradition A that was similar in some ways to Tradition B).[54] Similarly, Lorenzana's reform was based on Tradition B texts available to him.[55] Texts from Tradition A came to light only as a result of scholarly research in the 19th century. Eventually, texts from both traditions were incorporated into the current Mozarabic missal.[56]
Features
The Mozarabic liturgy is longer in duration than that of the Roman Rite. Imagery and ceremony are used extensively. The Breviary has a short and uncomplicated extra office (session of prayer) before the main morning office.
The Mozarabic Rite was the first to use ashes within the liturgical celebrations of the Church. Ashes were used prior to the Mozarabic Rite, but this was done outside of liturgical events, e.g., marking people for penance.
Extensive use is made of responsories between the celebrant (priest) and faithful during the Mozarabic Mass, including during the Confiteor (prayer of confession of guilt for sin), which is quite different from that in the Roman Rite.
Isidore of Seville in his writings made reference to the 'seven prayers' of the Mozarabic Mass. These are the seven major variable liturgical texts which constitute the essential prayer formulas said by the celebrant in the Mozarabic liturgy of the faithful, namely:
- The Oratio Missae or Prayer of the Mass,[a] an opening prayer making reference to the feast being celebrated and in general character much like the Roman Collect.
- The Prayer after the Names, said immediately after the recitation of the names of the faithful, living and dead, who are being prayed for.
- Prayer for Peace, said immediately before the kiss of peace.
- The Illatio corresponding to the Roman Prefaceand most frequently the longest part of the Mozarabic eucharistic prayer.
- The Post-Sanctus, the part of the Mozarabic eucharistic prayer connecting the Sanctus with the institution narrative.
- The Post-Pridie, the concluding portion of the eucharistic prayer including the epiklesis, (when either or both of these are present) and the final doxology.
- The Lord's Prayer, with its variable introduction and fixed embolism and concluding clause.[b]
There was no fixed 26:28. These were the words written on the (old) Mozarabic Missal, though the Roman formula was included as a footnote in the Missal and was used in actual practice in place of the old Spanish formula (note, however, that it was reinstituted by the modern Mozarabic Missal).
Some Eucharistic prayers are addressed to Christ[c] rather than to God the Father. After the consecration of the bread and wine (see Eucharist), as the Creed is being chanted,[d] the host (the real presence of Christ under the species of bread) is broken into nine pieces, each representing a facet of Christ's life on earth,[e] seven of which are arranged in a cross on the paten. After a variable introduction the Lord's Prayer was said by the celebrant alone, with everyone else responding "Amen" to each petition, except for the petition for daily bread, for which the response is "For you are God" and everyone concluding the final petition, "but deliver us from evil" with the celebrant.[57]
Influence on other rites and churches
The Mozarabic Rite has been of interest to non-Catholic communions as well. For example, in the 1880s the
The Spanish custom of las arras, when the bridegroom gives his bride thirteen coins after exchanging vows, has its origins in the Mozarabic rite and is still practised in former Spanish colonies in Latin America and in the Philippines, as well as Hispanic Catholic parishes in the United States and Canada.[citation needed]
See also
Notes
- ^ This prayer and the two which follow it, as well as the eucharistic prayer itself has the characteristic double ending of the Mozarabic liturgical prayers, i. e., after the main body of the prayer is said the faithful respond "Amen" and the concluding clause is then said to which again the faithful respond "Amen".
- ^ The Lord's Prayer with its embolism and doxology conclude with a single "Amen", unlike most of the principal prayers of the priest in the Mozarabic rite.
- ^ For example, the famous Mozarabic Post-Sanctus petition: "Be present, be present, Jesus, the good high priest, in our midst as you were in the midst of your disciples and hal+low this oblation that we may take the things + sanctified by the hands of your holy angel, Holy Lord and everlasting Redeemer."
- ^ At least on Sundays and Feasts.
- ^ They are: 1. Incarnation, 2. Nativity, 3. Circumcision, 4. Epiphany, 5. Passion, 6. Death, 7. Resurrection, 8. Glory, and 9. Kingdom.
References
- ^ "Introducción histórica del rito - Rito Hispano-Mozárabe". Catedral Primada Toledo (in Spanish). Retrieved 2024-04-10.
- ^ Aldazábal, José. "Hispânica (Liturgia)". Secretariado Nacional de Liturgia :: Dicionário elementar de liturgia. Retrieved 2024-04-10.
- ^ Ferrà i Martorell, Miquel (2005-06-23). "Els mossàrabs i la seva llengua (1058)". www.dbalears.cat (in Catalan). Retrieved 2024-04-10.
- ISBN 978-84-7283-162-9.
- ^ "Liturgia de la Iglesia Española Reformada Episcopal (1954)". The Society of Archbishop Justus. Retrieved 2018-10-10.
- ^ For a good general overview of the early period see, Mazza, E.: "The Eucharist in the First Four Centuries", in A.J. Chupungco (ed), "Handbook for Liturgical Studies. 3. The Eucharist", Collegville Minn.: Liturgical Press, 1999, pp. 9–60.
- ^ ISBN 9781136771613.
- ISBN 978-1608334018.
- ^ Gómez-Ruiz (2014). p. 37.
- ^ Gómez-Ruiz (2014). pp. 44–45.
- ^ Gómez-Ruiz (2014). p. 45.
- ^ Gómez-Ruiz (2014). pp. 45–46.
- ^ a b c d e f g h i j k l m Jenner, Henry (1911). "Mozarabic Rite". Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved 2018-10-11.
{{cite book}}
:|website=
ignored (help) - ISBN 978-0814660966.
- ISBN 9780271043814.
- ^ Bosch (2010). p. 57.
- ^ Gómez-Ruiz (2014). pp. 46–47.
- ^ Gómez-Ruiz (2014). pp. 47–50.
- ^ Gómez-Ruiz (2014). p. 56.
- ^ a b Bosch (2010). p. 60.
- ^ a b Gómez-Ruiz (2014). p. 50.
- ^ a b c Bosch (2010). p. 61.
- ^ Gómez-Ruiz (2014). pp. 50–51.
- ^ a b Gómez-Ruiz (2014). p. 51.
- ^ Bosch (2010). p. 62.
- ^ Gómez-Ruiz (2014). pp. 51–52.
- ^ Bosch (2010). pp. 62–63.
- ^ Bosch (2010). p. 63.
- ^ Gómez-Ruiz (2014). p. 52.
- ISBN 978-0199754595.
- ^ Boynton (2011). pp. 10–14.
- ^ Boynton (2011). pp. 15.
- ^ ISBN 978-0814662861.
- ^ Gómez-Ruiz (2014). pp. 52–54.
- doi:10.21906/rbl.66.
- ISBN 9789004380516.
- ISBN 9780271043814.
- ^ Bać (2013). pp. 210–211.
- ^ "Homily for the Hispanic-Mozarabic Rite Mass (28 May 1992)". The Holy See (in Spanish). Retrieved 2018-10-13.
- ^ "Address of the Holy Father John Paul II to Groups of Pilgrims from Spain and Italy and Various Associations". The Holy See. Retrieved 2018-10-13.
- ^ DiPippo, Gregory. "Pictures of the Mozarabic Mass in St Peter's Basilica". The New Liturgical Movement. Retrieved 2018-10-13.
- ^ Hammond, Charles, ed. (1878). "Introduction". Liturgies, Eastern and Western: Being a Reprint of the Texts, Either Original or Translated of the Most Representative Liturgies of the Church, From Various Sources. Clarendon Press. p. lxiii.
- ISBN 978-0195315172.
- ^ Schaff, Philip (1884). "Chapter VII. Public Worship and Religious Customs and Ceremonies". History of the Christian Church Volume III: Nicene and Post-Nicene Christianity. A.D. 311–600. pp. 532–533.
- ^ Cabrol, Fernand (1934). The Mass of the Western Rites.
- ^ a b Gómez-Ruiz (2014). p. 66.
- ISBN 9780814662861.
- ^ ISBN 9780334043768.
- ^ ISBN 978-0809105816.
- ISBN 978-1843838142.
- ^ Boynton (2011). pp. 3–4.
- ^ Spinks (2013). p. 193.
- ^ Hornby; Maloy (2013). pp. 306–307.
- ISBN 978-9004329324.
- ^ Knoebel (2008). pp. 20–22.
- ^ Knoebel (2008). pp. 20–21.
- ^ "Non-Roman Latin or Western Rites". EWTN. Archived from the original on 2011-09-27. Retrieved 2011-05-27.
- ^ "La Liturgia". Anglican Cathedral of the Redeemer. Retrieved 9 March 2018.
Bibliography
- Castillo-Ferreira, Mercedes (2016). "Chant, Liturgy and Reform". In Knighton, Tess (ed.). Companion to Music in the Age of the Catholic Monarchs. Brill. ISBN 978-9004329324.
- Baumstark, Anton (2011). On the Historical Development of the Liturgy. Liturgical Press. ISBN 978-0814660966.
- Bosch, Lynette M. F. (2010). Art, Liturgy, and Legend in Renaissance Toledo: The Mendoza and the Iglesia Primada. Penn State Press. pp. 56–57. ISBN 9780271043814.
- Boynton, Susan (2011). Silent Music: Medieval Song and the Construction of History in Eighteenth-Century Spain. Oxford University Press. ISBN 978-0199754595.
- Burns, Paul C. (2013). "Mozarabic Rite". In Gerli, E. Michael (ed.). Medieval Iberia: An Encyclopedia. Routledge. pp. 588–590. ISBN 9781136771613.
- Chupungco, Anscar J., ed. (2016). Handbook for Liturgical Studies, Volume I: Introduction to the Liturgy. Liturgical Press. ISBN 9780814662861.
- Gómez-Ruiz, Raúl (2014). Mozarabs, Hispanics and Cross. Orbis Books. p. 36. ISBN 978-1608334018.
- Hornby, Emma; Maloy, Rebecca (2013). Music and Meaning in Old Hispanic Lenten Chants: Psalmi, Threni and the Easter Vigil Canticles. The Boydell Press. ISBN 978-1843838142.
- Jenner, Henry (1911). "Mozarabic Rite". Catholic Encyclopedia. New York: Robert Appleton Company.
{{cite book}}
:|website=
ignored (help) - Knoebel, Thomas L. (2008). Isidore of Seville: De Ecclesiasticis Officiis. Paulist Press. ISBN 978-0809105816.
- Legg, John Wickham (1892). A Comparative Study of the Time in the Christian Liturgy at which the Elements are Prepared and Set on the Holy Table. S. Paul's Ecclesiological Society.
- Maloy, Rebecca (2010). Inside the Offertory: Aspects of Chronology and Transmission. Oxford University Press. ISBN 978-0195315172.
- Schaff, Philip (1884). "Chapter VII. Public Worship and Religious Customs and Ceremonies". History of the Christian Church Volume III: Nicene and Post-Nicene Christianity. A.D. 311-600.
- Spinks, Bryan D. (2013). Do this in Remembrance of Me: The Eucharist from the Early Church to the Present Day. SCM Press. ISBN 9780334043768.
External links
General
- La Ermita (in Spanish)
- Page at the Archdiocese of Madrid (in Spanish)
- (ritus) Toletanus.ru Liturgical books, studies and articles, Mozarabic Calendar, Mozarabic chant (in Russian, Latin etc.)
- New Liturgical Movement
Texts
- Ortiz, Alfonso, ed. (1500). Missale Mixtum secundum regulam beati Isidori dictum Mozarabes (in Latin).
- Ortiz, Alfonso, ed. (1502). Breviarium secundum regularis beati Hysidori (in Latin).
- Lesley, Alexander, ed. (1755). Missale Mixtum secundum regulam Beati Isidori dictum Mozarabes (in Latin).
- Lorenzana, Francisco Antonio de, ed. (1770). Missa Gothica seù Mozarabica, et officium itidem Gothicum (in Latin).
- Lorenzana, Francisco Antonio de, ed. (1775). Breviarium Gothicum secundum Regulam S. Isidori Archiepiscopi Hispalensis (in Latin).
- Hernandez de Viera, Francisco Jacobo (1772). Rubricas Generales de la Missa Gothica-Muzarabe y el Omnium Offerentium (in Spanish and Latin).
- Omnium Offerentium, vel Missale minus illuminatum Missae Mozarabum, from the Biblioteca Digital de Castilla-La Mancha
- Migne, Jacques-Paul, ed. (1862). Saeculum VII. Liturgia Mozarabica secundum regulam Beati Isidori, tomus prior. Patrologia Latina. Vol. 85. [Turnhout, Belgium] [Usines Brepols].
- Migne, Jacques-Paul, ed. (1862). Saeculum VII. Liturgia Mozarabica secundum regulam Beati Isidori, tomus posterior. Patrologia Latina. Vol. 86. [Turnhout, Belgium] [Usines Brepols].
- Missale Hispano-Mozarabicum (1991–95) (in Spanish and Latin).
- The pre-Vatican II Mozarabic Mass in English
- An Order for the Holy Communion, arranged from the Mozarabic Liturgy, arranged by Charles R. Hale, digitized by Richard Mammana
Media
- Mozarabic Mass – Offertory on YouTube
- Mozarabic Mass – Sanctus on YouTube
- Mozarabic Mass celebrated by Abp. Braulio Rodríguez Plaza (streamed live on 25 November 2017) on YouTube
- Mozarabic Mass at Toledo Cathedral (31 May 2018) on YouTube
- Mozarabic Chant: Diptychum (Diptychs) by the Asociación Cultural "Ubi Sunt?" on YouTube
- Mozarabic Chant: Sicut cedrus exaltata sum on YouTube