Of the existing manuscripts of the rite, though a very few may possibly be of the ninth century, almost all are of dates between the ratification by John X and the introduction of the Roman Rite in the second half of the eleventh century, during which period the old Spanish Rite held undisturbed possession of the whole of Spain, whether under Christian or Moorish rule.
During these centuries the Christian kingdoms were gradually driving back the Moors.
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. 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. In 538 Profuturus, Bishop of Braga and Metropolitan of the Suevic kingdom, had consulted Pope Vigilius on liturgical matters.
The name "Mozarabic Rite" is given to the rite used generally in Spain and in what afterwards became Portugal from the earliest times of which we have any information down to the latter part of the eleventh century, and still surviving in the Capilla Muzárabe in Toledo cathedral and in the chapel of San Salvador or Talavera, in the old cathedral of Salamanca. 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 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. Vigilius sent him rather full information concerning the Roman usages in the Mass and in baptism.
Julian (680-90), who, according to his biographer and successor, Felix, wrote a Mass-book "de toto circulo anni", and a book of collects, as a revision of the old books with additions of his own.
But after the Moorish invasion, which began in 710, the Spanish Christians had little leisure for improving their liturgies, and, except for some prayers, hymns, and masses attributed to Abbot Salvus of Albelda (tenth century), nothing seems to have been added to the rite from the eighth to the eleventh century.
Please help support the mission of New Advent and get the full contents of this website as an instant download. 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.
Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only .99... Leander of Seville and the first Council of Toledo in 589, described and perhaps arranged by his brother and successor, St. 636), and regulated by the Fourth Council of Toledo in 633—was no doubt that previously in use among the Spanish Catholics. (to whom the present writer is indebted for much help), in his edition of the Mozarabic "Liber Ordinum", dismisses the idea of any Oriental origin, and describes it as a purely Western rite, "the general framework and numerous ceremonies of which were imported from Italy (probably from Rome)", while the remainder (lessons, prayers, hymns, etc.) is the work of Spanish bishops and doctors, with additions from Africa and Gaul.