Hispano-Mozarabic Rite

In Brief

The Hispano-Mozarabic Rite is the ancient rite of the Church in Spain. The decree of 1988 that confirmed its reformed books calls it the "liturgia propria" of the Spanish churches, named "hispanica" and "visigothica" in its time and "mozarabica" after the Arab invasion, and alive still in some churches of Toledo.¹ It took shape between the fifth and seventh centuries, and in the eleventh the Roman rite displaced it.¹ Its Mass has an order of its own, and a Eucharistic Prayer that changes with the day.¹ Reformed from its manuscripts between 1982 and 1994, it is celebrated every day in Toledo cathedral and, with the bishop's leave, elsewhere in Spain.^1,2,3,4

Where to Experience It

Toledo cathedral keeps the rite daily in its Mozarabic Chapel. Its timetable, as last changed on 15 January 2026, gives Lauds, a choral Mass in the rite and the Middle Hour at 9:00 from Monday to Saturday, and at 9:45 on Sundays and feasts. The usual door is the Puerta del Reloj.³ The city has two Mozarabic parishes, one of St Mark, St Eulalia and St Torquatus, the other of Sts Justa and Rufina, St Luke and St Sebastian. A visitor should ask them for their current Mass times.⁵ At Salamanca the cathedral chapter celebrates the rite in the Old Cathedral on the First Sundays of Advent and of Lent. In 2021 it added the feast of St James, 25 July; the 2026 Mass was announced for the New Cathedral.⁶

Your First Visit

What follows is for a Catholic of the Roman Rite at a first Hispano-Mozarabic Mass.

The Shape of the Liturgy

The Mass goes from the Word to the altar, as the Roman Mass does, but its parts fall in other places. After the Gospel come the offertory chant, the diptychs and the peace, all before the Eucharistic Prayer. The Creed, the fraction and the Our Father follow it, and the blessing comes before Communion.⁷

Some parts a Roman-Rite Catholic expects are not there. There is no penitential act and no Kyrie, no Agnus Dei, and no blessing at the end.^1,7

The priest may say three devotional prayers quietly, at the beginning, at the offertory and before Communion. The Missal allows them but calls them unnecessary, since the public prayers of the day already do all that such prayers could do.^1,7

The Latin in the order below comes from an online transcription of the Order of Mass. Where the Missal's introduction quotes the same words, it is cited beside it.^1,7

The order of Mass in the reformed Hispano-Mozarabic Missal

1. Entrance
   Praelegendum
   On Sundays and feasts the Mass opens with the entrance chant, the Gloria, on solemnities the Trisagion, and a prayer after the Gloria. On weekdays and on the Sundays of Lent all this is left out and the Mass begins with the greeting.^1,7
2. Greeting
   Dominus sit semper vobiscum
   The priest kisses the altar and greets the people, who answer Et cum spiritu tuo.^1,7
3. Prophecy
   Prophetia
   A reading from the Old Testament, which the people close with Amen. In Lent a reading from the Wisdom books and one from the historical books take its place, so that there are four readings; in Eastertide it may come from the Apocalypse.^1,7
4. Responsorial chant
   Psallendum / Threni
   On the Wednesdays and Fridays of the first five weeks of Lent the Threni, laments drawn from Lamentations, Job and Isaiah, take its place.^1,7
5. Apostle
   Apostolus
   The epistle, from the Acts of the Apostles in Eastertide, again closed with Amen.^1,7
6. Gospel and homily
   Evangelium
   The deacon proclaims the Gospel with lights and incense, all standing, and the homily follows.⁷
7. Alleluia chant
   Laudes
   Sung after the Gospel and the homily, not before them. In Lent it has no alleluia.^1,7
8. Offertory chant
   Sacrificium
   The chant, historically the longest of the Mass, is sung while the deacon prepares the gifts.^1,7
9. Address to the people
   Oratio Admonitionis
   A prayer spoken to the assembly, not to God. Then Oremus, and the acclamation Hagios, Hagios, Hagios, Domine Deus, Rex aeterne, tibi laudes et gratias.^1,7
10. Diptychs
    Diptycha / Alia / Oratio Post Nomina
    The deacon reads the first diptychs, for the Church and for the lapsed, captives, sick and travellers. The priest then says a prayer proper to the day, the Alia, which does part of the work of the Roman prayer over the offerings. The deacon goes on with the names: of those who offer, the Pope first, N. N. Papa Romensis; of the saints, with the Virgin Mary at their head; and of the dead. The people answer each. A prayer after the names closes them.^1,7
11. The peace
    Oratio ad Pacem / Quomodo astatis, pacem facite
    A prayer for peace, a Trinitarian blessing, and the deacon's call, "Quomodo astatis, pacem facite" (as you stand, make peace; our translation). The peace is given here, before the Eucharistic Prayer.^1,7
12. Eucharistic Prayer: dialogue, Illatio, Sanctus
    Introibo ad altare Dei mei / Illatio
    The priest goes up to the altar saying "Introibo ad altare Dei mei"; the deacon calls "Aures ad Dominum"; the thanks are offered "Deo ac Domino nostro Iesu Christo Filio Dei, qui est in caelis". The Illatio, proper to the day, leads to the Sanctus, which adds "Hosanna Filio David" and ends with a Greek Hagios, and to the Post Sanctus.^1,7
13. Words of institution
    Qui pridie quam pateretur
    The account is taken almost word for word from 1 Corinthians 11:23–26, with qui pridie quam pateretur in place of in qua nocte tradebatur, and in claritate de caelis added at the end. The people answer Amen after the bread and after the chalice, and Sic credimus, Domine Iesu after the Apostle's words.^1,7
14. After the institution; doxology
    Oratio Post Pridie / Te praestante
    A prayer proper to the day, holding the anamnesis and the epiclesis, then the common doxology Te praestante, answered Amen.^1,7
15. Creed
    Credimus
    "Fidem, qua corde credimus, ore autem dicamus", and all profess the faith in the plural, Credimus, at every Mass.^1,7
16. Fraction
    Cantus ad Confractionem
    While the choir sings, the priest breaks the Host and lays the pieces on the paten in the form of a cross, naming nine mysteries of Christ, from Corporatio, the Incarnation, to Regnum, the Kingdom.⁷
17. Our Father
    Ad Orationem Dominicam / Pater noster
    A prayer proper to the day leads straight into it. The priest says each petition and the people answer Amen; the embolism Liberati a malo follows.^1,7
18. Holy things for the holy; the blessing
    Sancta sanctis / Humiliate vos ad benedictionem
    The priest raises the paten and chalice, "Sancta sanctis", and puts the piece named Regnum into the chalice. The deacon calls the people to the blessing, and the priest blesses them before Communion.^1,7
19. Communion
    Cantus ad Accedentes
    Under both kinds: the priest gives the Host, "Corpus Christi sit salvatio tua", and the deacon the chalice, "Sanguis Christi maneat tecum redemptio vera", while the Communion chant is sung, by default Gustate et videte.⁷
20. After Communion
    Completuria
    An antiphon, then the closing prayer, proper to the day or one of the nineteen common forms the Order of Mass prints.⁷
21. Dismissal
    Sollemnia completa sunt
    The deacon dismisses the people: "Sollemnia completa sunt. In nomine Domini nostri Iesu Christi votum nostrum sit acceptum cum pace"; the first words mean "the solemn rites are complete" (our translation). There is no blessing at the end.^1,7

What makes it distinctive

• The peace before the Eucharistic Prayer, after the diptychs.^1,7
• A Eucharistic Prayer that changes with the day: the Illatio, Post Sanctus and Post Pridie are proper to each Mass.¹
• The Creed after the Eucharistic Prayer, in the plural, at every Mass.^1,7
• The Host broken into nine pieces, laid in the form of a cross.⁷
• An Amen to each petition of the Our Father.¹
• The blessing before Communion, and none at the end of Mass.¹
• An Advent of six weeks, beginning between 13 and 19 November.¹

History

The churches of Hispania

The reformed Missal has a long introduction, the Praenotanda, which Rome confirmed in 1988. It tells the rite's history as the reform understood it, and this entry cites it as the Missal.¹ Of the Latin liturgies formed in the West, it says, only the Roman and the Hispanic could grow to their full extent, with time, means and no hindrance from outside.¹ Tarragona, Seville and Toledo shaped the rite. Most of its authors left no name, but tradition keeps a few, Leander and Isidore of Seville and Ildephonsus and Julian of Toledo among them.¹

The councils of Toledo legislated for it, and the Third, in 589, brought the Creed into the Mass, the first liturgy of the West to do so, the Missal says.¹ The Fourth, in 633, gave seventeen of its canons to the liturgy and ordered one "ordo orandi atque psallendi", one order of prayer and of psalmody, for all Spain and Gaul.^1,11 Julian of Toledo's biographer credits him with compiling the liturgical books, or a large part of them.¹

The Mozarabs and the Roman rite

The Arab conquest of 711 to 719 cut that work short.¹ Christians who kept their faith under Muslim rule paid a special tribute for the right to worship, and were called Mozarabs.¹ The name belongs to them and not to the rite, which, Henry Jenner wrote, "has no sign of any Arab influence"; scholars took it from the title of the Missal of 1500, dictum mozarabes.^1,12

The rite had been under suspicion before. In the late eighth century Elipandus of Toledo cited passages of it for his Adoptionist teaching, though Jenner judged that they "all can bear an orthodox explanation".¹² In the eleventh century the Christian kingdoms of the north went over to the Roman rite. On 19 March 1074 Gregory VII wrote to Alfonso VI and to Sancho IV of Navarre, asking them to receive "Romane ecclesie ordinem et officium", the order and office of the Roman Church, "non Toletane vel cuiuslibet alie", not of Toledo or any other.^4,13 He gave his reason. Seven bishops sent from Rome by Peter and Paul had first shown Spain its order of worship, he wrote, and Spain, corrupted by the Priscillianists and the Arians and overrun by Goths and then Saracens, had been parted "a Romano ritu", from the Roman rite.¹³ A Council of Burgos in 1080, say the Praenotanda, decreed the end of the "Gothic" rite in Castile and León.¹

Alfonso VI took Toledo in 1085, and the Roman rite came into its cathedral the next year.^1,14 By the Missal's account, Alfonso let the Mozarabs keep the old rite in "las seis parroquias que entonces existían", the six parishes that then existed.¹ No record of the surrender terms survives. Juan Pablo Rubio Sadia reports a growing number of historians, Gros i Pujol and Izquierdo Benito among them, who think the Mozarabs of 1085 too few to need six parishes, which may have grown to that number during the twelfth century. Jean-Pierre Molénat also thinks them few, but links them to the six churches allowed after the conquest. The six first appear in the documents between 1155 and 1195.¹⁵ The scriptoria of Sts Justa and Rufina and of St Eulalia went on renewing the old books into the early fourteenth century.¹

The manuscripts carry two traditions. Tradition A, found in most of them, from the north and from the scriptorium of St Eulalia in Toledo, the Missal takes to be the codification of Julian of Toledo. Tradition B, the books of Sts Justa and Rufina, shows "signos innegables de arcaísmo", undeniable signs of archaism, and several signs point to the liturgy of Seville, which migrants from the south would have brought to Toledo and kept in the parish of the two Sevillian martyrs. The two differ in the shape of the Mass and the Office as well as in their texts, and most of all in the readings.¹

Cisneros and the printed books

When Francisco Jiménez de Cisneros took possession of the see in 1495, almost every Mozarabic parish had adopted the Roman rite, and Sts Justa and Rufina kept the old rite most faithfully.¹ He founded the Mozarabic Chapel in the cathedral's chapel of Corpus Christi, for the Office and Mass to be said there daily in the old rite, and gave the canon Alfonso Ortiz the task of printing its Missal and Breviary.¹ Susan Boynton dates the chapel's endowment to 1501, with thirteen chaplains, and reports that Julius II approved the rite's use in the cathedral in 1508.¹⁴ The Missal appeared in 1500 and the Breviary in 1502.¹ Ortiz's commission worked under the parish priest of Sts Justa and Rufina, so the printed books carried Tradition B.¹

In the same century Rodrigo Arias Maldonado de Talavera acquired a chapel in the cloister of Salamanca's Old Cathedral and asked the chapter to have Mass said there in the Hispanic rite.⁶ Of the other places in Spain set up for its regular celebration, the 2019 statutes say, only that chapel has lasted.⁴

Alexander Lesley re-edited the Missal at Rome in 1755, and Cardinal Lorenzana the Breviary at Madrid in 1775 and the Missal at Rome in 1804. Migne reprinted Lesley's Missal and Lorenzana's Breviary in the Patrologia Latina, volumes 85 and 86, so what they give is Cisneros's text, not the manuscripts'.¹ Lorenzana's Missal was still the book of the Mozarabic Chapel when the reform began.¹

The reform

The Council asked that rites be revised where necessary "in the light of sound tradition".¹⁶ At the Spanish bishops' charge, Cardinal Marcelo González Martín of Toledo set up a commission of experts on 12 July 1982.¹⁷ Jordi Pinell, explaining the new Order of Mass in the Congregation's review, said the work was not "una simple revisión" of Lorenzana's Missal. The new book would hold, set in order, every text that could be gathered from the manuscript sources.¹

The Congregation for Divine Worship confirmed the Praenotanda, the Order of Mass and the Proper of the seasons ad interim on 17 July 1988, the feast of Sts Justa and Rufina, until the rest of the Missal should be restored, and its decree says the commission was working "e fontibus authenticis", from authentic sources.¹ The Spanish bishops declared the Order of Mass typical ad interim for every diocese in Spain on 8 January 1990.¹⁷ The first volume of the Missal was presented on 18 December 1991 and the second on 23 January 1994, the day the Congregation approved the Missal's Latin text.^2,8 Between the two, John Paul II celebrated the rite at St Peter's. Nearly ten years of study, he said, had restored it "alla sua antica e originale bellezza", to its ancient and original beauty.¹⁸

In the Missal's account, the reform founded its Ordinary on that of Tradition B, "que era ya el del Misal de 1500", which was already that of the Missal of 1500, and built precious elements of Tradition A into it. It took out the additions of 1500. They were mostly devotional, drawn from Roman missals copied at Toledo in the thirteenth century, and they sometimes brought "graves deformaciones en la estructura de la misa", grave distortions of the structure of the Mass.¹ Where the traditions part, the reformed Order keeps B's sequence of Creed, fraction and Our Father, and takes the people's Sic credimus from A.^1,7

Milestones

1. 589The Third Council of Toledo puts the Creed into the Mass, before the Our Father¹
2. 633The Fourth Council of Toledo orders one order of prayer and psalmody for all Spain and Gaul (5 December)^1,11
3. 711–719The Arab conquest cuts short the rite's growth¹
4. 1074Gregory VII asks Alfonso VI and Sancho IV to receive the Roman order and office, not Toledo's (19 March)¹³
5. 1085Alfonso VI takes Toledo; by tradition, the rite is kept in six parishes^1,15
6. 1500The Missale mixtum, printed at Toledo for Cardinal Cisneros; the Breviary follows in 1502¹
7. 1804Cardinal Lorenzana's Missale Gothicum, printed at Rome; it was still the Mozarabic Chapel's book when the reform began¹
8. 1982Cardinal González Martín sets up the commission to revise the rite (12 July)¹⁷
9. 1988The Congregation for Divine Worship confirms the Praenotanda, the Order of Mass and the Proper of the seasons ad interim (17 July)¹
10. 1992John Paul II celebrates in the rite in St Peter's, on Ascension Thursday (28 May)¹⁸
11. 1994The second volume of the Missal is presented, and the Congregation approves the Latin text of the Missal (23 January)^2,8
12. 2019The Congregation for Divine Worship institutes the Congregation for the Hispano-Mozarabic Rite (25 July)^4,19

Texts & Books

The reformed Missal fills two volumes. Its lectionary, the Liber Commicus, is a separate book, and so is the Order of Mass. The second volume holds the saints, and the Missal calls the sanctoral the most distinctive part of its calendar.^1,8 For many Masses the sources were rich enough to give two sets of texts, Year I and Year II. As a rule they differ only from the entrance chant to the offertory chant.¹

The Eucharistic Prayer is built differently from the Roman. A fixed frame of dialogue, Sanctus, institution narrative and doxology holds three prayers proper to each Mass, the Illatio, which answers to the Roman preface, the Post Sanctus and the Post Pridie.¹ The Missal traces this to Rome and Milan. In its account Rome made its preface variable in the fifth century, and from the sixth the Hispanic and Gallican books carried through the whole prayer the variety that Rome and Milan had tried in the preface.¹

The calendar is its own. The Tenth Council of Toledo, in 656, set the feast of Santa María on 18 December, and ruled out 25 March, since Lent or the feast of Easter can fall on that day.¹ Advent has six weeks, and Lent begins on a Sunday, In carnes tollendas.¹

Theology & Spirit

The rite prays to Christ as to the Father. Its dialogue before the Eucharistic Prayer gives thanks "Deo ac Domino nostro Iesu Christo Filio Dei", to God and our Lord Jesus Christ, the Son of God. The Missal explains the custom as the Spanish churches' answer to the Arianism of the Sueves and Visigoths, holding that praise offered to the Son as to the Father affirmed his full divinity to the faithful more surely than any treatise could.¹

Its order carries doctrine too. Toledo III set the Creed before the Our Father so that the people might come to Communion "fide purificata", with hearts purified by faith.¹ The seven oldest names of the fraction come from Hilary of Poitiers, who used them for the seven seals of the Apocalypse; Apringius and Ildephonsus repeated them, and about the middle of the seventh century, the Missal reasons, they passed to the breaking of the bread, because "Cristo se da a conocer en la fracción del pan", Christ makes himself known in the breaking of the bread. Tradition B added two feasts of the Lord, the Circumcision and the Apparition, to make nine.¹ Toledo IV put the blessing before Communion. At the end of Mass, the Missal says, the greatest blessing the faithful can take with them is the Eucharist they have received.¹

Sacred Arts

The Order of Mass gives the proper chants to the choir, from the Praelegendum at the entrance to the antiphon after Communion, and the Sanctus to everyone.⁷ In most of them only the last phrase of the antiphon comes back after the verse.¹ When the Mass is sung at one of the rite's extraordinary celebrations, the Missal asks that the chants be those of its Proper or Ordinary.¹

Cisneros had choirbooks made for his chapel, and where their melodies came from is still argued. One recent doctoral thesis on them carries the subtitle "Del canto hispánico al canto neomozárabe", from Hispanic chant to neo-Mozarabic chant.^14,20

Family & Relations

The Hispano-Mozarabic is a rite, not a use. In this Index a use is a variant within a rite, keeping its books and changing some of their details. This rite has its own Missal, lectionary and calendar, and the 2019 statutes call it "este venerable Rito de la Iglesia latina", this venerable rite of the Latin Church.^1,4,8 This Index counts the rite of Braga as a use of the Roman Rite instead. The nearest kin of this one is the Gallican rite, for from the address to the people onward, the Missal says, the structure of the Gallican Mass "casi se identifica", all but matches, that of the Hispanic, and both set the diptychs between the offertory and the peace.¹

Compare with

• Roman Rite: the rite a visitor is likely to know; here the peace comes before the Eucharistic Prayer, the Creed after it, and the blessing before Communion^1,7
• Ambrosian Rite: the other Latin rite of its own that this Index counts as still celebrated; John Paul II named the Church of Milan beside it in 1992¹⁸

The Rite Today

The Missal of 1988 set out who may celebrate. It meant the rite first for the daily Mass in the cathedral's Mozarabic Chapel, then for the Mozarabic parishes and other privileged churches, and for bishops and priests given a personal faculty.¹ It allowed extraordinary celebrations on listed occasions. In Spain the local Ordinary was to give leave once the Archbishop of Toledo had approved the file, and elsewhere the Congregation for Divine Worship. Nothing from other rites may be mixed in.¹

By January 1994, the cardinal of Toledo wrote, priests had already celebrated it on various occasions "con la licencia de su Ordinario y con nuestro beneplácito", with their Ordinary's licence and his own consent.⁸ The 2019 statutes say that the reformed Missal's use "ha sido extendido de modo extraordinario a toda España", has been extended in an extraordinary way to all Spain, and refer both to a decree of 23 January 1994 and to the Praenotanda.⁴

Since 2019 the rite has had a body of its own. The Spanish bishops approved a Congregation for the Hispano-Mozarabic Rite at their plenary of 1 to 5 April 2019, and the Congregation for Divine Worship instituted it by decree on 25 July, the feast of St James; the decree is known from an unofficial transcription.^19,21 It has five bishops and ten consultors. The Archbishop of Toledo presides as "Superior Responsable del Rito".⁴ Under its statutes the diocesan bishop regulates ordinary celebration in the Mozarabic parishes and chaplaincies. An occasional extraordinary celebration needs his prior written permission, under criteria the Congregation sets. A priest who wishes to celebrate asks the Archbishop of Toledo, with his own bishop's leave, to certify him as fit, and the archbishop answers in writing.⁴

Toledo has had a diocesan delegation for the rite since 18 December 2013, led by Monsignor Juan Manuel Sierra López.²² On 18 December, the feast of Santa María, the delegation reminded parishes in 2025, any church of the archdiocese may celebrate in the rite.¹⁰

By the archdiocese's count, St Peter's has seen it five times. The first was on 15 October 1963, during the Council, under Bishop Anastasio Granados, auxiliary of Toledo; then came John Paul II in 1992, the archbishops of Toledo in 2000 and 2015, and Archbishop Francisco Cerro Chaves on 26 June 2025, with Cardinal Arthur Roche among the concelebrants.^5,23

As of 18 September 2026.

Disputed Questions

Go Deeper

The Missal's own introduction, printed in Notitiae in 1988, is free to read.¹ Translations, except the Council's, are the Index's own.

On Domus Dei

• The Roman RiteThe Latin Church's principal rite, and the one most visitors will know
• The Ambrosian RiteMilan's rite, the other non-Roman Latin rite still celebrated

Official resources

• Capilla Mozárabe (Toledo cathedral)
• Mass times, Toledo cathedral
• Archdiocese of Toledo
• The 1988 decree and the Praenotanda (Notitiae, PDF)

Recommended reading

• Congregatio pro Cultu Divino, “Missale Hispano-Mozarabicum: J. Pinell, "La estructura de la Misa en rito hispánico"; the decree Hispaniae dioecesium (17 July 1988); and the Praenotanda of the Missal, nn. 1-170”, Notitiae 24 (1988), no. 267, 1988, pp. 670-727.The Missal's own account of the rite's history and of its Mass, as Rome confirmed it in 1988 Read online
• Jenner, Henry, “Mozarabic Rite”, The Catholic Encyclopedia, vol. 10, New York: Robert Appleton, 1911.The older English account of the rite, its books and its survival Read online
• Férotin, Marius (ed.), “Le Liber Ordinum en usage dans l'Église wisigothique et mozarabe d'Espagne du cinquième au onzième siècle”, Monumenta Ecclesiae Liturgica 5, Paris: Firmin-Didot, 1904.The Silos ritual edited, with the account of the bishops' embassy to Rome Read online
• Boynton, Susan, “Restoration or Invention? Archbishop Cisneros and the Mozarabic Rite in Toledo”, Yale Journal of Music & Religion 1, no. 1, art. 3, 2015.The case that Cisneros's books remade the rite as much as they renewed it Read online
• Rubio Sadia, Juan Pablo, “Los mozárabes frente al rito romano: balance historiográfico de una relación polémica”, Espacio, Tiempo y Forma, Serie III, Historia Medieval 31, 2018, pp. 619-640.A recent survey of what historians now think of the Mozarabs and the Roman rite Read online

Sources

1. Magisterial / canonicalCongregatio pro Cultu Divino, “Missale Hispano-Mozarabicum: J. Pinell, "La estructura de la Misa en rito hispánico"; the decree Hispaniae dioecesium (17 July 1988); and the Praenotanda of the Missal, nn. 1-170”, Notitiae 24 (1988), no. 267, 1988, pp. 670-727, pp. 671–672; nn. 1, 13, pp. 673, 677; n. 58, p. 690; p. 670; n. 163, p. 726; nn. 6, 144, 151, 154, pp. 675, 721, 723; nn. 1–2, p. 673; n. 131, p. 715; n. 162, p. 726; n. 137, p. 716; n. 147, p. 722; pp. 673–727; n. 33, p. 683; n. 34, p. 684; n. 36, p. 684; n. 38, p. 684; n. 41, p. 685; n. 42, p. 685; n. 46, pp. 686–687; nn. 51–52, p. 688; n. 49, p. 687; nn. 66, 73, pp. 693, 695; nn. 90, 94–95, pp. 701–703; n. 96, pp. 703–704; nn. 58, 112, pp. 690, 709; nn. 118, 120, p. 711; n. 131, pp. 714–715; n. 120, p. 711; n. 151, p. 723; n. 1, p. 673; n. 2, p. 673; n. 118, p. 711; n. 5, p. 675; n. 9, p. 676; n. 10, p. 676; n. 14, pp. 677–678; n. 20, p. 680; n. 13, p. 677; n. 14, p. 678; nn. 15–16, p. 678; n. 17, p. 679; n. 18, p. 679; n. 19, p. 679; n. 19, pp. 679–680; n. 146, p. 722; nn. 94, 117, pp. 702, 710–711; n. 144, p. 721; n. 149, p. 722; nn. 57–58, pp. 689–690; nn. 6, 154, pp. 675, 724; nn. 151, 154, p. 723; nn. 66–67, p. 693; nn. 125–126, 129, pp. 713–714; n. 26, p. 682; nn. 160, 164, pp. 725–726; nn. 42, 58, pp. 685, 690; nn. 42, 49, pp. 685, 687; n. 158, p. 725; nn. 159–161, pp. 725–726; nn. 1–2, 9, pp. 673–676; nn. 2, 14, 16, pp. 673, 678; nn. 18, 146, pp. 679, 722; nn. 13–14, 17–18, pp. 677–679; nn. 18–19, 146, 161, pp. 679, 722, 726. LinkVerified 2026-09-18 · PDF read; its text layer is OCR, so the page numbers were set from the printed running heads, and the disputed page ends were checked on the page images. p. 670, Pinell's note: work on the new Missal 'exactamente desde el 12 de julio de 1982', and it is 'No se trata de una simple revisión' of Lorenzana's Missale Gothicum (Rome 1804), 'que es el que actualmente está en vigor en la Capilla Mozárabe de Toledo'; the new book is to hold 'todos los textos que se ha podido reunir de las fuentes manuscritas'. pp. 671-672, the decree: the Spanish churches celebrated the faith 'liturgia propria, quae iuxta temporum diversitatem « hispanica » ac « visigothica » appellata est, et post araborum invasionem « mozarabica »'; the rite lived on 'in nonnullis civitatis Toletanae ecclesiis'; the commission works 'e fontibus authenticis'; the Praenotanda, Ordo Missae and Proprium de Tempore are confirmed 'ad interim', 'usque dum reliquarum partium Missalis instauratio sit peracta'; dated 'die 17 iulii 1988, in celebratione sanctarum Iustae et Rufinae', signed Card. Martínez Somalo and Abp Virgilio Noè. The decree as printed has no protocol line; the head-note on p. 670 prints 'Prot. 203/88' and the Summarium decretorum on p. 729 'Prot. 203/86'. Praenotanda read: n. 1 (p. 673), the rite among the Latin liturgies formed 'entre los siglos v y VII', and with the Roman the only two Western liturgies that 'pudieron formarse ampliamente'; n. 2 (p. 673), Tarragona, Seville and Toledo, and the authors 'la tradición ha conservado'; n. 5 (pp. 674-675), Toledo IV 'a la liturgia consagra diecisiete de sus cánones'; n. 6 (p. 675), Toledo X (656) set Santa María on 18 December; n. 9 (p. 676), the compilation of the books 'es atribuída a san Julián por su mismo biógrafo'; n. 10 (p. 676), the invasion 'del 711 al 719'; n. 13 (p. 677), the Council of Burgos (1080) decreed 'la abolición del rito « gótico »' in Castile and León; n. 14 (pp. 677-678), the Mozarabs and their tribute, Alfonso VI's privilege for 'las seis parroquias que entonces existían en Toledo', and the parish scriptoria copying the books 'hasta principios del s. xiv'; nn. 15-16 (p. 678), Tradition A of most manuscripts, 'la obra de codificación de san Julián de Toledo', and Tradition B of Sts Justa and Rufina, with 'signos innegables de arcaísmo', which 'Varios indicios' identify with the liturgy of Baetica; nn. 17-18 (p. 679), Cisneros in 1495, when the parish of Sts Justa and Rufina 'perseveraba con mayor constancia en la conservación del rito', the Mozarabic Chapel in the Corpus Christi chapel, Alfonso Ortiz's edition, and the printed books carrying Tradition B 'probablemente sin que entonces nadie se diese cuenta'; n. 19 (pp. 679-680), the Missale mixtum of 1500 and Breviary of 1502, Lesley's Rome edition of 1755 (PL 85), Lorenzana's Breviary (Madrid 1775; PL 86) and Missal (Rome 1804); n. 20 (p. 680), the name taken from the 1500 title 'dictum mozarabes'; n. 26 (p. 682), in most Hispanic chants only 'el último inciso' of the antiphon is repeated after the verse; n. 33 (p. 683), on weekdays and the Sundays of Lent the Mass begins with the greeting; n. 36 (p. 684), the Threni 'En los miércoles y viernes de las cinco primeras semanas de Cuaresma'; n. 34 and n. 38 (p. 684), three readings, four in Lent, and the Laudes 'después del Evangelio, y no antes'; n. 41 (p. 685), the sacrificium 'era sin duda el más extenso'; n. 42 (p. 685), 'la estructura de la Misa galicana casi se identifica con la de la Misa hispánica'; n. 46 (pp. 686-687), 'la aclamación de la asamblea, en griego y en latín, Hagios'; n. 49 (p. 687), the diptychs between the offertory and the peace in the Gallican and Hispanic liturgies; nn. 51-52 (p. 688), a second variable prayer, the Alia, which 'asume, en parte' the function of the Roman Super Oblata; nn. 57-58 (pp. 689-690), the fixed frame and the three variable prayers, Illatio, Post Sanctus and Post Pridie; n. 66 (p. 693), the dialogue 'Deo ac Domino nostro Iesu Christo Filio Dei, qui est in caelis, dignas laudes dignasque gratias referamus'; n. 67 (p. 693), praise addressed alike to the Father and to Christ, against Arianism; n. 73 (p. 695), Hosanna Filio David from Mt 21:9; n. 90 (p. 701), the narrative 'tomado casi literalmente de 1 Cor 11, 23-26', in which 'Se habría substituído la frase in qua nocte tradebatur por qui pridie quam pateretur, y se le habría añadido al final in claritate de caelis'; n. 94 (p. 702), the third Amen became 'Sic credimus, Domine Iesu!' in Tradition A; n. 95 (p. 703), 'in claritate de caelis' added to 'donec veniat'; n. 96 (pp. 703-704), the Post Pridie holds what are 'habitualmente designadas' anamnesis and epiclesis; n. 112 (p. 709), the doxology Te praestante, 'La fórmula común'; n. 117 (pp. 710-711), the order of Creed and fraction, 'se ha preferido la disposición de la tradición B'; n. 118 (p. 711), the Hispanic liturgy 'fue la primera en Occidente en introducir el símbolo de la fe' (Toledo III, 589, can. 2); n. 120 (p. 711), the Credimus 'Se dijo, por lo tanto, en todas las misas'; nn. 125-126 (p. 713), Hilary's seven names, Apringius and Ildephonsus, and 'Cristo se da a conocer en la fracción del pan'; n. 129 (p. 714), Tradition B raised the seven to nine; n. 131 (pp. 714-715), 'A cada una de las ocho peticiones del Padrenuestro, recitadas por el celebrante, todos los demás responden Amén'; n. 137 (p. 716), Toledo IV can. 18 puts the blessing before Communion, and 'la mayor bendición que los fieles pueden llevarse consigo es la Eucaristía que han recibido'; n. 144 (p. 721), the Ordo in a volume of its own, and the Sanctoral 'el elemento más peculiar del Calendario'; n. 146 (p. 722), the revised Ordinary 'se ha fundado en el de la tradición B, que era ya el del Misal de 1500', with 'preciosos elementos de la Tradición A', stripped of 'las partes no auténticas' of 1500 which 'a veces comportaban graves deformaciones en la estructura de la misa'; n. 147 (p. 722), three optional prayers, to be said 'en voz baja', and 'dichas oraciones resultan innecesarias'; n. 149 (p. 722), Year I and Year II; n. 151 (p. 723), Advent 'consta de seis semanas'; n. 154 (pp. 723-724), Lent begins with the Sunday In Carnes tollendas, and Toledo X moved Santa María from 25 March 'cum interdum Quadragesimae dies vel Paschale festum videtur incumbere'; nn. 158-160 (pp. 725-726), ordinary use in the Mozarabic Chapel, the parishes and privileged churches; extraordinary celebrations with the local Ordinary's leave, the file submitted 'a la aprobación del Arzobispo de Toledo', and 'Fuera del Estado Español, el permiso tendrá que ser requerido a la Congregación para el Culto Divino'; n. 161 (p. 726), 'sin permitirse mezclas con elementos del rito romano o de otros ritos'; n. 162 (p. 726), a leaflet 'con los textos de la misa y las respuestas del pueblo'; n. 163 (p. 726), 'Si la misa se celebra en lengua vernácula, se adoptará el texto con la traducción oficial'. This is the text the Congregation confirmed ad interim; a later web copy words the first sentence of n. 13 differently, so only its Burgos sentence is cited
2. Magisterial / canonicalCongregatio de Cultu Divino et Disciplina Sacramentorum, “Summarium decretorum (1 January – 31 May 1994)”, Notitiae 30 (1994), nos. 335-336, 1994, p. 325, p. 325. LinkVerified 2026-09-18 · read on the page image, p. 325, under 'II. Approbatio textuum, 1. Conferentiae Episcoporum': 'Spagna: textus latinus Missalis Hispani-Mozarabici (23 ian. 1994, Prot. CD 763/92)'. A summary entry only; the decree's own text was not found
3. ReferenceCatedral Primada de Toledo, “Horarios y misas”, catedralprimada.es, 2026. LinkVerified 2026-09-18 · read 18 Sep 2026 (the page records its last change on 15 Jan 2026): Monday to Saturday, 'En la Capilla Mozárabe: 9:00 h. Oración de Laudes, Santa Misa Coral en Rito Hispano-Mozárabe y Hora Intermedia'; Sundays and feasts, '09:45 h.' the same; entry for worship 'habitualmente a través de la Puerta del Reloj'. The page does not say in what language the Mass is said
4. Primary textConferencia Episcopal Española, “Estatutos de la Congregación para el rito hispano-mozárabe (annex to decree Prot. 314/19)”, La voz de los obispos, 2019, §8.2; §1; §6.3; §15; §6.4; §§2–3; §§8.1–8.3. LinkVerified 2026-09-14 · read: 'en las iglesias de las parroquias mozárabes de Toledo y, de forma limitada, en otros lugares de España'
5. ReferenceArchdiocese of Toledo, La basílica vaticana de San Pedro acoge una Misa en rito hispano-mozárabe, 2025. LinkVerified 2026-09-18 · read: the first celebration in the rite in St Peter's was during Vatican II, 'concretamente el 15 de octubre de 1963'; then John Paul II on 28 May 1992; Abp Francisco Álvarez in 2000; Abp Braulio Rodríguez Plaza in 2015; and 'En la actualidad existen dos parroquias mozárabes en la ciudad de Toledo, la de san Marcos, santa Eulalia y san Torcuato, y la de santas Justa y Rufina, san Lucas y san Sebastián', besides the cathedral's Mozarabic chapel
6. ReferenceDiocese of Salamanca, La solemnidad de Santiago Apóstol se celebrará en la Catedral según el rito hispano mozárabe, 2026. LinkVerified 2026-09-18 · read: the Chapter already kept the rite 'en la Catedral Vieja el primer domingo de Adviento y el primer domingo de Cuaresma', and 'incorporó en 2021 una tercera celebración anual', St James on 25 July; in 2026 that Mass was set for Saturday 25 July at 12:00 'en la Catedral Nueva'; in the sixteenth century Rodrigo Arias Maldonado de Talavera acquired the chapel of El Salvador in the Old Cathedral's cloister and asked that Mass be said there in the Hispanic rite
7. Primary textConferencia Episcopal Española; Arzobispado de Toledo, “Missale Hispano-Mozarabicum: Ordo Missae (Latin text, rubrics nn. 1-47), in a web transcription”, mercaba.org, nn. 42–44; nn. 1, 9, 15–16, 31, 37, 45; n. 44; n. 42; nn. 8, 11, 13, 33, 39; nn. 16–42; nn. 1–7, 36–47; nn. 2, 17, 43; nn. 1–6; n. 7; n. 8; n. 9; n. 11; nn. 12–14; n. 15; nn. 16–18; nn. 19–20; nn. 21–24; nn. 25–28; nn. 29–32; n. 33; nn. 34–35; n. 36; n. 37; nn. 38–39; nn. 40–42; nn. 43–44; nn. 45–46; n. 47; nn. 21–28; nn. 1, 9, 15–16, 20, 28, 31, 37, 45; nn. 25–42. LinkVerified 2026-09-18 · read in full, 18 Sep 2026. A transcription on a Catholic resource site, not the printed book, which was not found in any scan; it was keyed from a printed Ordo (it cross-refers to 'p. 63') and has slips, among them 'qui es in caelis' and 'dignas laudas' at n. 29, where the Praenotanda (n. 66) read 'qui est in caelis' and 'laudes'. Cited only for rubrics and formulas, and where the Praenotanda quote the same words they are cited beside it. Read (stress accents omitted here): n. 1 the Praelegendum is left out 'in missis ferialibus totius anni et in dominicis Quadragesimae'; nn. 2, 17 and 43 the priest's optional prayers said 'secreto'; n. 8 'In fine lectionis omnes respondet [sic]: Amen', and nn. 11 and 13 'respondent: Amen'; n. 12 'omnibus stantibus'; n. 20 'Chorus acclamat: Hagios, Hagios, Hagios, Domine Deus, Rex aeterne, tibi laudes et gratias'; n. 22 'Deinde Sacerdos Orationem Aliam recitat'; n. 23 'N. N. Papa Romensis', and the saints headed by 'gloriosae Sanctae Mariae Virginis'; n. 27 'Quomodo astatis, pacem facite'; n. 29 'Introibo ad altare Dei mei'; n. 31 'Omnes cantant', with 'Hosanna Filio David'; n. 33 the people's 'Amen' after the bread and the chalice and 'Sic credimus, Domine Iesu' at the end; n. 36 'Fidem, qua corde credimus, ore autem dicamus'; n. 37 the priest lays the pieces 'in forma crucis supra patenam, enuntians mysteria Christi', named from 'Corporatio' to 'Regnum', nine in all; n. 39 an 'Amen' after each petition of the Pater noster; n. 40 'Sancta sanctis'; n. 41 the particle 'REGNUM' put into the chalice; n. 42 'Humiliate vos ad benedictionem'; n. 35 'Nisi peculiaris doxologia indicetur in Proprio', the common doxology; n. 44 'Corpus Christi sit salvatio tua' and 'Sanguis Christi maneat tecum redemptio vera', while 'Cantus ad Accedentes canitur', by default 'Gustate et videte'; n. 45 'chorus cantat Antiphonam post Communionem'; n. 46 nineteen common Completuriae; n. 47 'Sollemnia completa sunt. In nomine Domini nostri Iesu Christi votum nostrum sit acceptum cum pace'
8. Primary textConferencia Episcopal Española; Arzobispado de Toledo, “Missale Hispano-Mozarabicum, vol. II: presentation by Card. Marcelo González Martín (Toledo, 23 January 1994), with the Normas sobre el año litúrgico y sobre el calendario en el rito hispano-mozárabe”, mercaba.org (web reproduction), 1994, presentation. LinkVerified 2026-09-18 · read in full, 18 Sep 2026. Presentation: on 18 December 1991, 'Solemnidad de Santa María', 'se presentaba el primer volumen del Misal Hispano-Mozárabe revisado', which held 'el Ordo Missæ y la parte eucológica del temporal', and the lectionary followed 'en tomo aparte' as the Liber Commicus; 'Queda así completada la publicación del Misal Hispano-Mozárabe revisado'; priests 'han empezado a celebrarla en diversas ocasiones con la licencia de su Ordinario y con nuestro beneplácito'; signed 'Toledo, 23 de enero, solemnidad de San Ildefonso, del año 1994'. Normas n. 2: the two poles of the year are Sunday and Easter, 'primera de todas las festividades'; n. 3: the Hispanic liturgical day is 'las Vísperas, el Matutino y la Misa', and 'sólo en los tiempos penitenciales se añaden las horas menores'. Presentation, 'Misas para diversas necesidades': the Praenotanda's 'Misas votivas' retitled; 'No se han recogido todas las que se encontraban', since 'algunas parecían no del todo acordes con los conceptos actuales de la Pastoral'
9. Magisterial / canonicalCode of Canon Law, Vatican City: Libreria Editrice Vaticana, 1983, cann. 844, 916, 919 §1, 923; can. 1248 §1. LinkVerified 2026-09-12 · cann. 844, 919, 923 read on vatican.va; cann. 913–914 read 2026-09-12; can. 1248 §1 read on vatican.va 2026-09-14; cann. 6 §1, 912, 924 §§1–2 and 926 read on vatican.va 2026-09-15; can. 916 read 2026-09-16: 'A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess'
10. Primary textArchdiocese of Toledo, Delegación para el Rito Hispano-Mozárabe, Fiesta de santa María en rito hispano-mozárabe: texto para descargar, with the booklet Misa de Santa María (rev. 2025), 2025, nn. 7, 10, 14, 31, 40. LinkVerified 2026-09-18 · read, with the PDF booklet (20 pp., Spanish): the news, 18 December 'es un día en el que se puede celebrar en todas las iglesias de la archidiócesis con el rito Hispano-Mozárabe'. The booklet's rubrics: n. 7 'Todos se sientan y el lector lee la Profecía'; n. 10 the Gospel, 'todos de pie'; n. 14 'La asamblea permanece sentada' during the sacrificium; n. 16 'Todos permanecen sentados' after the lavabo; n. 31 'Todos permanecen en pie' as the Post Sanctus runs into the narrative; the deacon's call rendered 'Inclinaos para recibir la bendición'. No rubric for kneeling
11. Primary textFourth Council of Toledo, “Concilium Toletanum quartum (633)”, Patrologia Latina 84 (Collectio canonum Hispana), 633, c. 2. LinkVerified 2026-09-18 · archive.org text read: dated 'die Nonarum Decembris, aera DCLXXI' (5 December 633), in the third year of King Sisenand; canon 2: 'Unus igitur ordo orandi atque psallendi a nobis per omnem Hispaniam atque Galliam conservetur'. The column number is not legible in the text layer, so the canon is cited by its number
12. ReferenceJenner, Henry, “Mozarabic Rite”, The Catholic Encyclopedia, vol. 10, New York: Robert Appleton, 1911. LinkVerified 2026-09-18 · read in full on newadvent.org: the name 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'; apart from some prayers, hymns and Masses attributed to Abbot Salvus of Albelda, 'nothing seems to have been added to the rite from the eighth to the eleventh century'; in the late eighth century the rite fell under suspicion over 'quotations cited by Elipandus of Toledo in support of his Adoptionist theories', though the passages 'all can bear an orthodox explanation'; Alfonso VI brought the Roman Rite into Castile and Leon in 1077, and 'This was resisted by his subjects'; Cisneros's editors, Ortiz and three Mozarabic parish priests; the Capilla de Talavera at Salamanca founded 'in 1517' with 'fifty-five Mozarabic Masses' a year, by 1911 'only once or twice a year'; the chapel's rite 'daily (in a High Mass at nine a.m.)'; 'All the original manuscripts are anterior to the conquest of Toledo in 1085, most of them being of the tenth or eleventh century'. Nihil obstat 1 October 1911. A reference work of 1911
13. Primary textCaspar, Erich (ed.), “Das Register Gregors VII.”, Monumenta Germaniae Historica, Epistolae selectae 2, Berlin, 1920, Reg. I,64, pp. 93–94; Reg. I,64, p. 93. LinkVerified 2026-09-18 · archive.org text read: Reg. I,64 (pp. 93-94), headed 'Rom, 1074 März 19', to Alfonso VI and Sancho IV of Navarre, 'Adefonso et Sanctio regibus Hyspanie': the seven bishops sent 'ab urbe Roma' by Peter and Paul who showed Spain 'ordinem et officium in divinis cultibus agendis'; Spain 'vesania Priscillianistarum diu pollutum et perfidia Arrianorum depravatum et a Romano ritu separatum', the Goths and then the Saracens invading; 'ut matrem re vera vestram Romanam ecclesiam recognoscatis', and 'Romane ecclesie ordinem et officium recipiatis, non Toletane vel cuiuslibet alie'; dated 'XIIII. Kalendas Aprilis, Indictione XII'. Reg. I,63 (pp. 92-93), of 20 March 1074, praises Sancho Ramírez for the 'Romani ordinis officium' in his lands
14. ScholarshipBoynton, Susan, “Restoration or Invention? Archbishop Cisneros and the Mozarabic Rite in Toledo”, Yale Journal of Music & Religion 1, no. 1, art. 3, 2015. LinkVerified 2026-09-18 · the abstract read on the journal's page (the article's full text sat behind a browser check and was not read): the Roman rite 'was introduced into the cathedral in 1086'; 'in 1501 Cisneros endowed a chapel in his cathedral for the Mozarabic rite and established a clergy of thirteen chaplains'; the editions of 1500 and 1502 and the choirbooks 'were as much a reinvention of the rite as a renewal of it', and the result 'is more accurately termed "neo-Mozarabic"'; 'In 1509, a year after the use of the Mozarabic rite in the cathedral was approved by Pope Julius II'. Cited for the abstract only
15. ScholarshipRubio Sadia, Juan Pablo, “Los mozárabes frente al rito romano: balance historiográfico de una relación polémica”, Espacio, Tiempo y Forma, Serie III, Historia Medieval 31, 2018, pp. 619-640, pp. 629, 633 and nn. 87–88; p. 633; p. 633 n. 83. LinkVerified 2026-09-18 · PDF read: p. 629, 'ni queda rastro documental de las condiciones pactadas en el momento de la capitulación de la ciudad'; p. 633, 'Cada vez son más quienes piensan' that the small Mozarabic community of 1085 'no necesitaba ni podía tener seis parroquias', which grew in the twelfth century 'hasta alcanzar los seis tradicionales', citing Gros i Pujol and Izquierdo Benito (n. 87, where Molénat is reported as taking them for the six churches allowed after the conquest); n. 88, their first appearance in the documents, San Marcos (1155) to Santa Eulalia (1195); n. 83, Mundó (1965) put the Toledo codices of the rite some 250 years later than the ninth to eleventh centuries once assigned to them
16. Magisterial / canonicalSecond Vatican Council, Sacrosanctum Concilium, 1963, §4. LinkVerified 2026-09-14 · §4 read on vatican.va 17 Sep 2026, verbatim: the Council 'declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way', and desires that 'where necessary, the rites be revised carefully in the light of sound tradition'. §47 read on vatican.va 15 Sep 2026, verbatim: 'At the Last Supper, on the night when He was betrayed, our Saviour instituted the eucharistic sacrifice of His Body and Blood'; §23 read on vatican.va; §50 read, and re-read in Latin and English on vatican.va 14 Sep 2026: 'ritus, probe servata eorum substantia, simpliciores fiant' (the substance clause governs the simplifying); 'restituantur vero ad pristinam sanctorum Patrum normam' / 'restored to the vigor which they had in the days of the holy Fathers'; §54 and §116 read on vatican.va 16 Sep 2026: 'a suitable place may be allotted to their mother tongue'; 'The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services'
17. Magisterial / canonicalConferencia Episcopal Española, “Ordo Missae iuxta ritum Hispano-Mozarabicum: decree of the Spanish Episcopal Conference (8 January 1990) and the presentation by Card. Marcelo González Martín (2 January 1990)”, mercaba.org (web reproduction of the volume's front matter), 1990, presentation. LinkVerified 2026-09-18 · read in full, 18 Sep 2026: the decree declares the text 'publicado en el presente volumen Ordo Missæ iuxta ritum Hispano-Mozarabicum' 'típico y oficial ad interim para el uso litúrgico en todas las diócesis de España', 'Dado en Madrid el día 8 de enero, festividad mozárabe del Martirio de los Niños de Belén, del año 1990', Card. Ángel Suquía Goicoechea; González Martín's presentation: the Spanish bishops charged him with the revision, 'Para lo cual instituí el 12 de julio de 1982 una Comisión de expertos'
18. Magisterial / canonicalJohn Paul II, Homily at the Mass in the Hispano-Mozarabic Rite, St Peter's Basilica (28 May 1992), 1992, §5; §4. LinkVerified 2026-09-18 · read on vatican.va (Spanish and Italian): headed 'Solemnidad de la Ascensión del Señor, Jueves 28 de mayo de 1992'; §4, the Hispanic liturgy is 'simile a quella di altre Comunità ecclesiali, come le venerabili Chiese d'Oriente e la Chiesa Ambrosiana'; §5, nearly ten years of study 'hanno restituito la Liturgia ispano-mozarabica alla sua antica e originale bellezza', the Roman rite was adopted in the Hispanic kingdoms 'tra i secoli IX e XI', and the rite was kept 'In sette parrocchie della città', in the cathedral's Corpus Christi chapel and in a chapel of Salamanca cathedral; §6, the commission under Card. Marcelo González Martín, and SC 4
19. Magisterial / canonicalCongregatio de Cultu Divino et Disciplina Sacramentorum, “Decree Hispaniae: institutio Congregationis pro Ritu Hispano-Mozarabico (Prot. N. 314/19), 25 July 2019, in an unofficial transcription”, La voz de los obispos (blog), 2019. LinkVerified 2026-09-18 · read in a blog transcription with typing slips ('Cretus', 'Hispanicepatroni'); no official printing was found. It reads that the Congregation, having consulted Abp Braulio Rodríguez Plaza of Toledo and Card. Ricardo Blázquez Pérez, president of the Spanish bishops, 'Congregationem pro Ritu Hispano-Mozarabico instituit, cuius statuta huic decreto adnexa inveniuntur'; dated 'die 25 iulii 2019, in festo sancti Iacobi'; signed Robertus Card. Sarah, Prefect, and Arturus Roche, Secretary. The statutes (§15) give the same date for their approval
20. ScholarshipAsensio, Juan Carlos, “«Melodía» toledana y «melodía» cisneriana: a propósito del origen de las melodías de los cantorales mozárabes”, El Cardenal Cisneros: música, mecenazgo cultural y liturgia (Bellaterra: Universitat Autònoma de Barcelona, Institut d'Estudis Medievals), 2022, pp. 273-288, pp. 273–275 and nn. 1–2. LinkVerified 2026-09-18 · PDF read in part, pp. 273-275 with notes 1-2: the chapter asks where the melodies of the Mozarabic choirbooks made for Cisneros come from, and its notes list the literature since Rojo and Prado (1929), among it two recent doctoral theses on the Cisneros choirbooks, one of them subtitled 'Del canto hispánico al canto neomozárabe'
21. ReferenceAgencia SIC, “La Conferencia Episcopal crea la Congregación para el Rito Hispano-Mozárabe”, COPE, 2019. LinkVerified 2026-09-18 · read: 'La Asamblea Plenaria de los obispos españoles aprobó en su última reunión (1-5 de abril de 2019) la creación de una Congregación para el Rito Hispano-Mozárabe y sus estatutos. El texto ha sido remitido al Prefecto de la Congregación para el Culto Divino'
22. ReferenceArchdiocese of Toledo, D. Salvador Aguilera, nombrado delegado adjunto para el Rito Hispano-Mozárabe, 2025. LinkVerified 2026-09-18 · read: on 18 December 2013 Abp Braulio Rodríguez created the 'Delegación Diocesana para el Rito Hispano-Mozárabe', with Mons. Juan Manuel Sierra López as delegate; Abp Francisco Cerro Chaves named Fr Salvador Aguilera López adjunct delegate, and he stays resident at the Holy See; the archbishop is 'a la vez el Superior Responsable de este venerable rito'
23. ReferenceMartinez, Renato, “Arzobispo de Toledo preside la Misa en rito hispano-mozárabe en el Vaticano”, Vatican News, 2025. LinkVerified 2026-09-18 · read: Abp Francisco Cerro Chaves presided 'este jueves 26 de junio, en el Altar de la Cátedra' of St Peter's; Card. Arthur Roche, Prefect of the Dicastery for Divine Worship, concelebrated; 'más de 200 peregrinos'; the 'quinta vez' the rite was celebrated in St Peter's, 'desde que en el año 1963' Bp Anastasio Granados, then auxiliary of Toledo, presided
24. ScholarshipFérotin, Marius (ed.), “Le Liber Ordinum en usage dans l'Église wisigothique et mozarabe d'Espagne du cinquième au onzième siècle”, Monumenta Ecclesiae Liturgica 5, Paris: Firmin-Didot, 1904, p. xix and n. 3; p. ix (Avant-propos, first page, unnumbered). LinkVerified 2026-09-18 · archive.org scan and text read. Avant-propos, p. ix (the first page, unnumbered): the old Mass-book survives in the Missale mixtum 'du moins dans son ensemble', although 'des changements, des additions et des suppressions le défigurent trop souvent' (Férotin dates that Missal 1502; it appeared in 1500). p. xix n. 3 prints the account from the San Millán codex (Escorial d.I.1, fol. 395v): the Spanish bishops 'tres episcopos Romam miserunt', Munio of Calahorra, Jimeno of Oca and Fortún of Álava, who presented the books 'Domino pape Alexandro', and the pope 'et omne concilium' found them 'bene catholicos et omni heretica prauitate mundos'; the books were shared among holders, and 'decem et nouem diebus tenuerunt'. The account gives no year. Férotin calls it 'le récit contemporain de cet événement' and dates the embassy 'peu après 1064' (p. xix, read on the page image)
25. ScholarshipCarl, Carolina, “Munio, obispo de Calahorra, 1066 a 1080, ¿defensor del rito mozárabe?”, Hispania Sacra 60, no. 122, 2008, pp. 685-701, pp. 694–695; p. 685 (abstract), pp. 694–695. LinkVerified 2026-09-18 · PDF read: the abstract (p. 685) calls the chief source of Munio's reputation as the rite's defender 'una pieza de desinformación premeditada'; p. 694, section 'POSIBLE SIGNIFICADO DE UN EPISODIO FICTICIO': the account was inserted later into a codex compiled at San Millán de la Cogolla in the second half of the tenth century, yet is 'un texto bastante próximo en el tiempo'; tradition dated the journey to 1064, 'año en que se celebró el Concilio Pontificio de Mantua'; pp. 694-695, Pierre David rejected Mantua, since the account has the books presented at Rome, and placed the episode between 1067 and Alexander II's death in 1073, which Carl narrows to 1070-1073, when Fortún of Álava first appears in the documents: for her this is the setting the author gave a fictitious episode, and so the terminus post quem for its writing (p. 695)
26. Primary textLesley, Alexander (ed.), Missale mixtum secundum regulam beati Isidori dictum Mozarabes, Rome, 1755, Praefatio §IV. LinkVerified 2026-09-18 · archive.org text read (OCR, long s normalised): the Praefatio, §IV, on whether the liturgy of the Missal is the Gotho-Hispanic, ends that whoever weighs the evidence will see that the Missal of Ximenes shows 'eandem Liturgiam', 'quam S. Isidorus in suis libris descripserat'