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Journal of / Latino Theology

Volume 10 | Number 1 Article 2

8-1-2002 Blurring the Line between and Popular Religion: An Example from the Hispano- Raúl R. Gómez S.D.S. Sacred Heart School of Theology

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Recommended Citation Raúl R. Gómez, S.D.S., "Blurring the Line between Liturgy and Popular Religion: An Example from the Hispano-Mozarabic Rite," Journal of Hispanic / Latino Theology 10:1 (Aug. 2002) 18-36.

This Article is brought to you for free and open access by USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. It has been accepted for inclusion in Journal of Hispanic / Latino Theology by an authorized editor of USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. For more information, please contact [email protected]. Blurring the Line between Liturgy and Popular Religion 19 [mt of the approaches to the cross and to the celebration of Week Vol, 10:1 (2002) Holy would have entered into the religious practices of in America and the US. I find some to his claim. Thus, 1 will look at the Line between the to the cross Blurring approach and to Christ as seen in the use of the and Lignum Cmcis and show how it manifests Hispanic piety in general Liturgy Popular Religion: To do this, I begin with the use of the Ligmm: Crucis by describing An from the the Ad lertiam and Ad mmmn Example the pro indulgeniiam at Santa Hispano-Mozarabic Rite Eulalia as well as the Hermandnd Mozérnbe’s participation in the } Then I offer an interpretation of this in light of and Raul R. Gomez, S.D.S. liturgy popular religion l conclude by pointing to some direct links to Hispanic popular piety afterwards, Sacred Heart School ol Theology The Ritual Use of the Lignum Crucis Introduction The cross appears fundamental to the spirituality of , This is most evident on Good when The ancient liturgical rite of , often called the Mozarabic rite, Friday they gather for two liturgies and then take in that wencl their is one of several Latin language liturgies that arose in the West in the part processions way through the city, first four centuries. three have survived to this the Roman, Only day: THE Cm/ OF TOLEDO the Milanese, and the Spanish. Orientnlium Ecclesinrum (hereinafter The that the abbreviated as “OE”), the ’s Decree on the East» city inspired painter El Greco in the sixteentlrcentury has remained ern Catholic Churches, conveyed the Council’s openness to diversity in relatively unchanged since in parts of the city core, the casco Toledo a the liturgy when it stated all the rites celebrated by Catholics in the East antigiw. sits atop rugged promontory hedged in on three sides a of the Rio or the West enjoy the same dignity and privileges as the by loop Tajo. The steep, crooked streets in the cam tend to be narrow (OE 3). This led Cardinal Marcelo Gonzalez Martin ( of antiguo and often impassible by car. ‘lhe Church of Santa Eulalia is hidden in an out Toledo 1972—1995) to renew the ancient Spanish rite's status and life. of the way barrio of the casco antigzmi This barrio once He formed a Commission whose work resulted in updating and desig» abutted the medieval judcrz’u(Jewish quarter). It is set on a mating it as an alternate liturgy for all Catholics in Spain in 1988. New steep, narrow, cobblestone street. The church was built in 559 dun the of liturgical books also appeared in 1991. ing reign King Athanagild (554-567).3 It has suffered reforms, rev and I address three questions here: (1) What is liturgy? (2) What is popular building, abandonment, reconstruction over the last L441 years The religion? (3) What is the relationship between liturgy and popular reli- building was abandoned in 1842 but repaired in the late 1960s I see a link between and in the ritual gion? liturgy popular religion forged 2The description is based on my observations, notes, and taken use certain videotape by of symbols. Those used in both realms mediate this link and research my assistants, Roland Morin and Leon Zalowski, at the services take on a role. Such is the case of the Crucis, a seventeenth- of Santa Eulalia on pivotal Lignum Holy Thursday (April 1, 1999), Good Friday (April 2, 1999), and a relic of the ”wood of true cross” 3, as well as the Good century reliquary holding the used Holy Saturday (April 1999), Friday processions on April 2, 1999. I use the tense to the by the Mozarabic rite parish of Santa Eulalia y San Marcos in Toledo present help enter into the event although it was a contingent historical event the actors. l have interest in the Mozarabic rite was Orlando put together by Nonetheless, observed My encouraged by Espin, the outline and the general key elements of the event described to 199‘) who claimed that when the rite was in the eleventh previous replaced century by and again in 2000 and 2002. the Roman of the Mozarabic 3A, rite, many liturgical practices passed into Arellano, "la Patroquia Mozarabe do Santa liulali' Tro'nicu Muzamtw Hispanic popular religion} Spanish missionaries later spread these (hereinafter CM) 6 (1982) 12; Francisco de Sales Cordoba, "las iglesias nimzirahes de Toledo,” CM ll (1984) 9—10; “La the world If is correct, then some Ignacio Gallogo l’er‘ialver, iglesia mozarabe de throughout Spanish-speaking Espin Santa Eulalia de Toledo,” CM 17 (1986) 7—9; and Sixio Ramon Parro, Toledo at [a 2 Mario, volumes (Serie lV Clasicos Toledanos 6; Toledo: lnstituto Provincial de ‘Orlando ”l’entecostalism 3: Catholicism: Preservers of His- lispin, Popular Investigaciones y Estudios 'l‘oledanos, W78; reprint of Toledo m In Manor Toledo: panic Catholic Tradition?" ACHTUS Nrrziisletter 4 (1993) 1012 Severiano Lopez Fando, 1857) 22189—91,

1R it) his; R t; 513.5, Blurring the Line? between Liturgy and Popular Religion 21

when eict the was installed The church was reconsecrated for wor- T HE AU TERTIAM SERVICE s ip m 1% a.“ lhe building is a modified Visigothic and Mozarabic style The first liturgical service of Good Friday is the All tertiam service, with Mudejar elements.5 The oor plan is basilica]. The most striking literally ”at the third .” This service has been celebrated anew at image inside is the figure of a woman on a cross. She is Santa Eulalia, a Santa Eulalia only since 1996. It is a of a service found in the Liter third century martyr who is the patroness of the parish. Dated to recovery Ordinum that was altered and combined with the Ad rum/1m service under the sixteenth century, the figure hangs in the at the end of the Cardinal Cisneros in 1500. or the third hour is 9:00 A.M. right nave. The image of Santa Eulalia wears a wig of long curls made usually The includes a of the with the C rucis of chestnut-colored, human hair. A white satin dress covers her liturgy assembly Lignum body. and two it. As venerations of Don greets those for the relic of the wood of the true cross, the Lignum Crucis, it is Enrique gathered, inviting them to in the service with a participate their attention and He found in reliquary in the shape of a . The reliquary sits prayers. addresses a to the Father in which he mentions that this atop the tabernacle in the Blessed Sacrament chapel. The relic of the prayer fraction of the wood of the cross is the of true cross was found in a sign ; therefore, it is carried in small coffer when repairs were being made to procession so that as ”we cross the sea [of this life]” we for the salva- the church in the mid—fifteenth century and the reliquary was made in pray tion that comes it. Then he instructs the to leave the 1636.6 There is a box at the foot of the cross which contains the relics of through assembly church in Don starts a to the Santa Eulalia. A bar separating the box from the base has two levels. At procession. Enrique cross, [Victorial T11 rez‘nam’s.12The as out of the into the the second, the inscription says the donor was a former rector of the people sing they go building plaza, down the hill, around the and back inside. At the rear a parish who gave the money for the reliquary after having recovered his up building, minister the thurible filled with incense. health? to on swings Don follows 1987 it was its amid (a platform used by carriers on Enrique with the Ligmtm Crucis. Back inside, the to their while which images are placed for processions) and kept in a corner of the people go pews the ministers return to the front of the altar. Don continues to sacristy.“ The Hermamlml Mozémbe takes it out in procession on Good Enrique hold the Crucis. After the he reads a monition call— Friday. Don Enrique Carrillo Morales, the pastor, decided to "return” high Ligmtm hymn, on all to adore the wood on which Christ the Savior. the Lignum C rucis to its "rightful place," above the tabernacle in 1987.“ ing hung Inside the ritual unfolds as the Crucis is venerated twice. Dur- His reasoning is partially based on sources that note the placement Ligrmm the second come on ing veneration, and make various forms of rev- of the relic top of a tabernacle or inside of it.m The main reason people erence. All do so from a distance before the Carrillo Morales gives for this, however, is liturgical The Crucis slight nearing reliquary to kiss Ligmim it. the over During veneration rite, about don is placed the tabernacle ”so that, due to the singular venetation lasting twenty minutes, Enrique sings the Vexz'lla followed the T22 rewards. After that is given to it {the tabernacle] by the , it is assimi- Regis by hymn, ,‘Victurz'a! lated to and is everyone venerates the don takes it to the altar. He united to that which the Church gives to the presence of reliquary, Enrique instructs the to stand and makes a brief monition all in the Blessed Sacrament.”” Thus, he deliberately wants to link people inviting to acclaim the cross in a of lie the the Lignum Crucis to the Blessed Sacrament. As will be shown, the reli— praise. begins litany extolling the holy cross on which Christ and whose blood washed our wounds. quary is treated as if it were a monstrancc containing a particle of the hung After the all kneel and don a sacramental presence of Christ. litany, Enrique prays closing prayer. The Ad nonam pro indulgentiam service, the second liturgy of the day at Santa Eulalia San “See Cordoba, ”Las iglesias mozarabes dc Toledo,” 9. y Marcos, is in the afternoon. The title in English is ”At the ninth 5For Visigothic, Mozarabic, and Mudéjar architecture see Xavier Barral i Altet, hour for mercy.” This service is the longer of the two, last- The Middle A Pram Late to All). 1000 Early ges; Antiquity (Taschen World Architecture ing about ninety minutes and in a sense is a continuation of the morn- series; Koln and New York: Benedikt 'l‘aschen 99—117. Verlag, 1997) service. One feature is the for decreed " ing litany mercy (indulgenHam)U Enrique Carrillo Morales, ”Leis Reliquias de Santa Eulalia,” CM 20 (1987) 2. ’l-iurtado’s reason for giving the money for the the of his ‘1 reliquary, recovery This is an idiosyncratic introduction by d. the Missulr. and the Litter makes it a ex Enrique,- health, type of volt) given in thanksgiving for a favor received. This is a Ordinum offer the text of a Latin hymn but due to the lack of notation, he has substiv popularreligiouspracticeyet very common all over the world. among Hispanics tuted this hymn of recent vintage. The title in Englishis “Victory!You will reign." it Carrillo interview 1999. ”Enrique Morales, by author, Notes, Toledo, May 17, was F, X. composed by Moreau; another version is available in the hymnal, Flor y Canto ”Carrillo Morales, “Las Reliquias de Santa Eulalia,” 3. (Portland, Greg; Oregon Catholic Press, 1989) 194 (the title is simply ’l‘tl mutants). "’A. Arellano, 12. “' can be translated as Indulgenlium , , tenderness, and mercy; “Carrillo Morales, "has Reliquias de Santa Eulalia,” 3 (trans. mine). the latter word best conveys the request for mercy in the plea for forgiveness 20 R1112!R. Gémez, 8.0.5. Blurring the Line between Liturgy and Popular Religion 21 when was electricity installed. The church was reconsecrated for wor- THE AD TERTIAM SERVICE. ship in 1973.‘ The building is a modified Visigothic and Mozarabic style The first service of Good is the Ad Iertium with Mudéjar elements.S The floor is basilical. The most liturgical Friday service, plan striking “at literally the third hour.” This service has been celebrated anew at image inside is the figure of a woman on a cross. She is Santa Eulalia, a Santa Eulalia only since 1996. It is a of a service found in the Libcr third-century v irgin martyr who is the patroness of the parish. Dated to recovery Ordinum that was altered and combined with the Ad numm service under the sixteenth century, the figure hangs in the chapel at the end of the Cardinal Cisneros in 1500. Terce or the third hour is 9:00 AM. right nave. The image of Santa Eulalia wears a wig of long curls made usually The liturgy includes a procession of the assembly with the Crucis of chestnuecolored, human hair. A white satin dress covers her body. Lignum and two venerations of it. Don Enrique greets those As for the relic of the wood of the true cross, the Lignum Crucis, it is gathered, inviting them to participate in the service with their attention and He found in a reliquary in the shape of a Latin cross. The reliquary sits prayers. addresses a to the Father in which he mentions that this fraction atop the tabernacle in the Blessed Sacrament chapel. The relic of the prayer of the wood of the cross is the Sign of salvation; therefore, it is carried in true cross was found in a small coffer when repairs were being made to procession so that as ”we cross the sea [of this life]” we for the salva~ the church in the mid-fifteenth century and the reliquary was made in pray tion that comes it. Then he instructs the to leave the 1636.“ There is a box at the foot of the cross which contains the relics of through assembly church in Don starts a to the Santa Eulalia, A bar the box from the base has two levels. At procession. Enrique hymn cross, [Victoria] separating T12 mums.” The people as go out of the into the the second, the says the donor was a former rector of the sing they building plaza, inscription down the hill, up around the and back inside. At the rear a parish who gave the money for the reliquary after having recovered his building, minister swings the thurible filled with incense. Don follows health.7 Prior to 1987 it was on its andu (a platform used by carriers on Enrique with the Lignum Crucis. Back inside, the to their while which images are placed for processions) and kept in a corner of the people go pews the ministers return to the front of the altar. Don continues to sacristy‘ The Hermmzdnd Mozémbe takes it out in on Good Enrique procession hold high the Crucis. After the he reads a monition call- Friday. Don Enrique Carrillo Morales, the pastor, decided to ”return” Lignum hymn, ing on all to adore the wood on which Christ the Savior. the Lignum Crucis to its “rightful place,” above the tabernacle in 1987.” hung inside the ritual unfolds as the I Crucz‘s is venerated twice. Dun His reasoning is partially based on sources that note the .ignum placement the ing second veneration, come and make various forms of rev- of the relic on top of a tabernacle or inside of it)“ The main reason people erence. All do so from a distance before the Carrillo Morales gives for this, however, is liturgical. The Lignum Crucis slight nearing reliquary to kiss it. During the veneran'on rite, about don is placed over the tabernacle “so that, due to the singular veneration lasting twenty minutes, Enrique the Vexélla followed the that is given to it [the tabernacle} by the Catholic liturgy, it is assimi- sings Regis by hymn, j Victoria! T12 reinanis. After everyone venerates the don takes it to the altar. He lated to and is united to that which the Church gives to the presence of reliquary, Enrique instructs the to stand and makes a brief Jesus in the Blessed Sacrament.”u Thus, he deliberately wants to link people monition inviting all to acclaim the cross in a of the Lignum Crucis to the Blessed Sacrament. As will be shown, the reliv litany praise. He begins the litany extolling the holy cross on which Christ and whose blood washed our wounds. quary is treated as it it were a monstrance containing a particle of the hung After the all kneel and don a sacramental presence of Christ. litany, Enrique prays closing prayer. The Ad nonam pro indulgmtium service, the second liturgy of the day at Santa Eulalia San ‘See Cordoba, “Las iglesias mozarabes de Toledo,” 9. y Marcos, is in the afternoon. The title in English is 5 ”At the ninth For Visigothic, Mozarabic, and Mude’jar architecture see Xavier Barrel i Altet, hour for mercy.” This service is the longer of the two, lash The Middle From Late to AD. 1000 World Architecture about Early Ages: Antiquity (Taschen ing ninety minutes and in a sense is a continuation of the morn. series; Koln and New York: Benedikt Taschen Verlag, 1997) 99—117 service. ing One feature is the litany for mercy (imiulgentirsz decreed “Enrique Carrillo Morales, "las Reliquias de Santa Eulalia,” CM 20 (1987) 2. Vliurtado’s reason for giving the money for the reliquary, the recovery of his ”This is an idiosyncratic introduction by d. Enrique; the Missalc and the Lilm' health, makes it a type of ex vow given in thanksgiving for a favor received This is a Ordinum offer the text of a Latin hymn but due to the lack of notation, he has substi- common all over the world. popular religiouspractice yet very among Hispanics tuted this of recent The title in is will 2‘ hymn vintage. English You It Carrillo Morales, interview 1999. ”Victory! reign.” Enrique by author, Notes, Toledo, May 17, was E X. another composed by Moreau; version is available in the hymnal, Flor y Quito "Carrillo Morales, "Ins Reliquias de Santa Eulalia," 3. (Portland, Greg; Oregon Catholic Press, 1989) W4 (the title is simply Tu' reinanis). ”A. Arellano, 12. ‘3 can be translated as " Indulgentmm tenderness, and Carrillo indulgence, pardon, mercy; Morales, "Las Reliquias de Santa Eulalia,” 3 (trans, mine). the latter word best conveys the request for mercy in the plea for lorgiveness. 22 R1111!R. Gomez, 5.0.5. Blurring the Line between Liturgy and Popular Religion 23

notes that are oriented toward a by the (633).” Because and reconcili- processions destination rather than a “center/’7" ation of penitents were public in the Visigothic church, this service was Processions became a means to to be the sacramental reconciliation liturgy. The litany played a major proclaim faith publicly and to take the hidden in churches into the street. In this role in the completion of the penance and it incorporated the rest of liturgy way, the city be- came Baldovin certain traits of them those attending into a communal penance service.” liturgical space. gives that reflect current Spanish practice in general and the processions in Toledo in ENI'RANcE, 0F MlNlS‘YERS particular: “Processions of all sorts are, of course, public in nature, but differ in that are much in The ministers file in from the sacristy in silence. Don Enrique carries popular liturgical processions they larger scale and succeed in of diverse the Lignum Crucis as in the morning, with a humeral veil covering his bringing together people backgrounds and status. Thus, as a kind of democratic form in a hands and the base of the reliquary. He places the Lignum Crucis in the very undemocratic world, succeeded in onto the streets.”21 There is middle of the altar between tapers, The, Ligmim Crucis remains on the they bringing liturgy clear evidence of in in the sixth tended altar all through the liturgy though direct references to it never occur. processions Spain century; they to be in character.22 This is a trait that continues to mark The Good Friday evening processions are the third event. in Chris— penitential Holy Week in Toledo More dramatic elements were added to tian circles processions ca me into use once persecution waned in the today, Holy Week in the ninth fourth century. As John Baldovin notes, “the relaxation of persecution century.23 meant that were free to take to the streets, and after the first MOZARABS AND THEIR PASO decade of the fourth century such public manifestations were perma— Once all the have left Santa nently legitimized.”M Consequently processions became a regular people Eulalia after the Ad nonam pm a few members of the Hermandad feature in Christian religious expression. In Jerusalem particularly, pro- indulgentiam liturgy, Maza’mbe take the Crucis to the Mozarabic cessions at Holy Week became a way to recall and re—enact the events of Lignum parish Church of Santas Iusta y Rufina. There it will be for Christ’s Passion.” These practices captured the imagination of Chris- prepared the Good Friday Processions that go the cusco tians elsewhere and had great impact on their own religious practices. through antiguo. Santas lusta y Rufina is the homewbase for three other Ronald Grimes defines procession as a ”linearly ordered, solemn non—Mozarab groups too.24 movement of a group through chartered space to a known destina- GATHERING or THE HERMANDAD tion.”m its main purpose is “to give witness, bear an esteemed object, perform a rite, fulfill a vow, gain merit, or visit a shrine."‘° Grimes The Mozarabs who will process have been arriving at Santas lusta y Runa since 7:30 RM. In addition to those who live in Toledo, others ‘4 Marius Férotin, Lc Liber Ordlmzm En Dans ct from Usage I’Eglisz’Wlsigalhique and other parts of Spain have come to take part. The Mozamhr du Sibclt' Ecclesiae Paris: d’l‘lspagnc Cinquieme (Monumenta Liturgica 5; include men processants and women, boys and girls. The males come Firmin‘Didot, 1904) 199, n. 1; Jose” Vives, Tomas Marin Martinez, and Gonzalo dressed in the distinctive blue mantle of the a cross Martinez Diet, eds, Concilir sigéliros e Hispmm-Rummms (Barcelona 8: Madrid: royal Hermandud; large emblem adorns its left arm. Consejo de lnvestigaciones Cientificas lnstituto Enrique F16rez, 1963) 210; They wear their venera (Mozarab emblem) can 55. ”Jorge Peniles, "The Reconciliation at Public l’enitents in Spain During the myGrimes, Reading,Writing,and Rilualizlng, 63-64; and idem, Beginningsin Ritual rev. ed, First Millennium” (unpublished paper [1986} 39) 4—5. Studies, (Columbia: University of South Carolina Press, 1995; lst pub. 1982 “John F, Baldovin, 5.1., The Urban Character ofClrrisllun The by University Press of America) 27i Worship: Origins, 1‘ Development, and Meaning of Slatiomzl Liturgy (Orientalia Christiana Analecta 228; Baldovin, 160; in n. 75 he cites Schuster, 1:220. 1" Snemmrtnlury Rome: l’oni. lnstitut‘um Sludiorum Orientaliuin, 1987) 84. lbid. ”The Z‘lairne Lara, "The Roots of fourth-century Spanish pilgrim Egeria describes these in her diary She Liturgical Hispanic Popular Religiosity,”Mimi, Mrs“ y Musn: takes note of their novelty and similarities between practices in Jerusalem and back Liturgy in the 11.3. Hispanic Church, comp. and ed Kenneth G. Davis, OHM, a Conv. 111.:World home. Egerla: Diary of Pilgrimage, Ancient Christian Writers 38, trans. and anno- (Schiller Park, Library Publications, a div. oi]. Si Paluch Co, 1997) 31. 2‘ tated byGeorgel5. Gingms(New York: Newman Press, 1970)chs. 30~38 (13344). Descriptionsof the groups and pusos are in Smwnn Santa Toledo ‘99: l’mgrama ‘3 d9 Actos Cullos Ronald L. Grimes, Reading, Writing, and Ritualizing: Ritual in Piclive, Liturgical, y (Toledo: junta de Cotradias y Hermandades de Semana Santa de 1999, 17*”. On see and Public Places (Washington, DC; Pastoral Press, 1993) 63: the destination can be a Toledo, booklet) cofradz’as among others Antonio Mestre Sanchis, cultura en el shrine or a point along the route, where some ritual act takes place. "Religion y siglo XVIII espanol,” lllsloria do la Iglesia en ESpRl/‘la,vol, 4, WGrimes, Reading,Writing, and Rilualz‘zing,63. (Madrid: Biblioteca do Autores Cristianos) 596-8. 24 Kalil R. Gomez, 8.13.5. Blurring the Line between Liturgy and Popular Religion 25

on a and ribbon. "lhe females arrive dressed around their neck blue gold Along the route I overhear observers saying "those are the attached to a blue and ribbon in the form Mozarabs!" in black. Their emblem, gold Some bless themselves as the Lignum Crucis passes by. of a bow (11120),is pinned over their heart. Don Enrique arrives dressed Others ask who this group is. Yet others note the simplicity of the in the habit of the Mozarabic chaplains of black cassock, white surplice, Ligmmz Crucis peso and are not very taken by it F or Mozarabs though, cross emblem on a blue and to in on black cope and rufed collar. The Mozarab go procession Good Friday' is to engage in ”an act of recollec- be in the It means ' gold band hangs around his neck. Only processants may tion. to accompany the Lignum Crucis it 15 to do penance. a to each Don church at this time. The archdiocese assigns chaplain group. Mario Arellano Garcia asserts that taking the Ligmlm Crucis m In this way, the popular religious practice of Holy Week processions is procession is very important: “it is the most important element in the life of Toledo. legitimized and integrated into the ecclesial procession of Good Friday since it is the authentic relic of the cross. The The first group to leave is the one that accompanies the Descendiv rest are just statues."ll mimto paso. Then follows the group accompanying the paso of the Virgen The officials of the archdiocese wait at Hombre de Palo Street for dc [as Anguslias. Some dressed in seventeenth century armor are next. the pasa of Our Lady of Sorrows. Once the group with their chaplain Then come the members of the Knights of the Holy Sepulcher who ac» passes by, they insert themselves in the procession before the civic and A man in armor a black company the Santa Scpulcm image. young drags military officials The center of the church group is taken by Archbishop Then pennant attached to a spear behind him before the dead Christ. Francisco Alvarez Martinez He too wears the Mozarab cross emblem comes the Hermandml Mozu’rabe with the Lignum Crucis.ZS They are fol— on a gold chain, a sign of his role as the current ecclesiastical superior of lowed by more armored processants. The group accompanying the the Hispano-Mozarabic rite and titular head of the Hé’f‘llmildlld Manitoba-l" [a follows. In this a tableau The a paso of N uestm Scliom dc Solcdad order, living end result is huge, blocksvlong procession made. up of how is set up in which Jesus is taken down from the cross, placed on the lap dreds of men, women, and children dressed as penitents or in formal escorted followed Christ laid out attire. Three drum and of his weeping mother, by soldiers, by bugle corps and ten prises are interspersed among and in a coffin, leaving an empty cross (the Lignum Crucz's reliquary), them. The pesos for the most part are very elaborate and bedecked with narratives the last the mother weeping. Thus, the gospel describing colorful fresh flowers. The paws are sizeable, except for one small are for all to see. moments of Jesus’ passion setup to be reenacted ngmlm Crucis under polio (canopy). It elicits attention and quiet respect About 10:00 PM the Lignum Crucis emerges from the church. The peso which is only surpassed by the reverence paid to Christ laid out in the is carried by four Mozarab young men. it is led by two boys vested as coffin. All together they form a living tableau of the a more than altar servers, one of whom swings thurible. The page is imsy Christ. The observers are temporarily suspended in time as they return the earlier ones and so any movement is easily seen in the canopy. One is to the moments of Jesus’ suffering and death. ‘lhey are moved to pity struck by its simplicity and starkness. The spotlight on the front of the for the Virgin as she mourns her beloved son's death. The ritual allows on the it shine underneath the the related pnso is focused reliquary making canopy. scriptures to come to life before all who have eyes to see. While the Hermamlud emerges, civic and military officials approach The drama allows the ugliness of Christ’s ignominious death to be the church from the lower part of Santa Justa street. They are the last transformed into a beautiful and majestic pageant of victory. to line up. These include members of the city council, the provincial and officers of the Guardia Civil. are de government, military officers, They (Toledo: Arzobispado Toledo, parroquias Mozarabes de San Marcos y do Santas led by the mayor who wears the Mozarab cross emblem on a gold Justa y Rufina, l966, rev. 1984) art. 5; Constituciomrs de la [lustre y Antiqm’simu Hiermmzdad dc Caballeros Dramas Mozrimbrs dc Nur'stm Swim: de [12 dc la chain as a symbol of the city government’s role of civil protector of the y Esperanza, Ciudad dc Toledo (Toledo: de Toledo Mozarabes de Hvrmandad Moza’rabe?“ Imperial Arzobispado Parmquias San Marcos y de Santas lusta y Runa, 1966, rev. l999) arts. 14 and 25. ”lurado Lozano family interview by author, Notes, lune 2, 1999; combination "‘ Hermandad and trans. Cardinal Gonzalez Martin in 1976 decreed the participation of the of statements made by different members of the family: ”Its un acto de in the Good Friday processions and indicated their placement behind the 51mm recogimiento. Significa acompanar al Lignum Crucis. Es completar la penitencia.” 2" Sepulcmpaso See Marcelo Gonzalez Martin “Decreto sobre cl Lignum Crucis de la Mario Arellano Garcia, interview by author, Notes, May 20, 1999; trans. of “ Es cl elemento l’arroquia Mozarabe do Santa liulalia y San Marcos,” 50mm Eilesidsilco dt’l Arzolris. mas importante de la procession do Viernes Santo puesto que es la purla dc 'Ibledo 132 (1976) 2084). reliquia auténtica de la crux. Lo demas es solamente imagenes.“ iqCt. Constituciones 1 22(If. szstituciones dc la [lustre y Artilquisimu l'lwmmzdad do Caballeros Mozzimlws (1984), arts. and 5; Constitutions: (1999), art. '13. Alvarez dc Nilestm Salem de la Esperanza, dc In Imperial Ciudad dc 'l‘olvdn, Capitulu dc Toledo Martinez was designated a cardinal by john Paul II in 2001. 26 Rad] R, decz, 8.118. Blurring the Line between Litm’gyand Popular Religion 27 INFORMAL DISPERSAL AND UlSASSEMBLY is more liturgy than texts and involves God ’8 action as well as that of Once the processants return to the church they sing the Salve and the worshipers, Alexander Schmemann notes that the task of liturgical is to disperse to go their separate ways. The Ligmtm Crucis is left on its anda theology examine what is done in worship.“2 In this way the theo- is able in the secured church. Next morning a small group will quietly return logian to identify the real nature of worship and thus attain it to Santa Eulalia where it will be affixed to the top of the tabernacle, correct comprehension of a liturgical event.“ I left there until the next Holy Week. Afterwards, only passing reference propose five characteristics of liturgy, tour of which are found in will be made to the wood of the cross in the orations and readings of the documents of Vatican II, especially Stzcmsanctum Concilium: liturgy the on is Holy Saturday Vigil and the Feast of the Finding of the True Christocentric, anamnetic, epicletic, and ecclesial. The fifth, liturgy as Cross on May 3. ecclesiul ritual pmxis, is articulated by Margaret Mary Kelleher.34 I apply these to the Good Friday events in Toledo and the ritual use of the Lignum Crucis. Interpretation Cumsrocsmruc The fact that the Ligmmz Crucis reliquary stands out as a principal in the and in the symbol liturgies evening processions of Good Friday Sacrasancttim Concilium portrays liturgy as the exercise of the priestly raises three basic but What is What is office of Christ He is important questions, liturgy? (SC 7). present in many ways: in the person of the what is the between and in the popular religion? And, relationship liturgy minister, Scriptures that are read, in the sacraments, in the eu- these one can come to see how the popular religion? By answering charistic species, and in those gathered in his name (SC 7). Thus, liturgy Crucis is a is christocentric. Lignum pivotal symbol. The two Good Friday liturgies are clearly Christo- centric, the First, assembly is convoked in Christ’s name through two What is Liturgy? official liturgies. Second, Christ‘s passion and death is the main focus of the and prayers Scriptures for both services. Third, they are presided A result of Vatican II was the reform of major the Roman liturgy over by the Church’s minister, don Enrique; other liturgical ministries Sacrosanctum szcilium it as central to the life of the in the form of (SC) recognizes readers and acolytes also appear in service to the worship- Church as its "fount and summit” and delineates the for (SC 10) program ing assembly Fourth, most of the prayers are addressed to the Father in reform. It also describes its traits. in the Christ’s liturgy by presenting particular, name; some are addressed directly to Christ as the mediator Church teaches is a in the of Christ between God and liturgy participation humankind because of his death on the cross. Fifth, as well as a human the activity ”whereby faithful may express in their the liturgies invite the assembly to recognize its need for Christ’s lives and manifest to others the of Christ and the real nature of mystery reconciliation through veneration of his cross in the Ad lertiam liturgy the true Church” (SC 2). Motivated by , liturgi' and in the Ad nonam penitential service. cal have been how the is both theologians considering liturgy the fount The penitential aspect of surrender to Christ is extended into the and summit of the Church’s life. In their several have shown Good study Friday processions. These too are christocentric: the events of how the is not a locus but also the final liturgy only theologicus thcolqgiaprirml.m day of Jesus’ life are presented in sculpted tableaux carried by This is not a new idea but it has even more since Vatican H. emerged the faithhil. The processions are sanctioned by church authorities and The liturgy is what I call “enacted It is in its ministers. theology/’3‘ theology accompanied by The participants engage in prayer and action that calls forth secunda or reection on the of theologia experience , self-imposed or given by their confessors. The processions God and so forth. taking place through word, song, ritual, Because act as an invitation to onlookers to appropriate faith in the salvific

i“ “Critical for 1‘2 Mary Collins, Questions Liturgical Theology,” Worship 53 (1979) Alexander Schmemann, Introduction to Liturgical 'l'htrology,trans. E 302—17; Aidan Kavanagh, (Chi Liturgical Theology: The Halt! Lectures of Ashleigh Moorhouse (Crestwood, NY; St. Vladimir's Press, 9. 1981 York: Seminary l986) Seabury»WcstcrnTheologicalSeminary, (New Pueblo, 1984)74—75;Robert “Schmemann, 11. Taft, “What Does Liturgy Do? Toward a Soteriology of Liturgical Celebration: Some “Margaret Mary Kelleher, "Liturgy: An Ecclesial Act of Meaning,” Worship 59 "theses,” Worship66 (1992) 194»le. (1985) 490—]. Also, three traits similar to these five can be found in Kevin W. “See Edward in Irwin, ]. Kilmartin, 5.1,, the West: History mid Theology, Context and Text: Method in Liturgical Theology(Collegeville: The Liturgical Press, ed. Robert J. Daly, 5.]. (Collegeville: The Liturgical Press, 1998) 345. 1994) 47430. 28 Rail! R. Gomez, 5.0.5. Blurring the Line between Liturgy and Popular Religion 29 sacrifice of Christ on the cross, which the are the honor participants proclaiming sion, accorded to the relic of Christ’s cross serves to bring to their actions. The Crucis carried at the mind Christ’s and to publicly by plain, spare Lignum redemption raise awareness of his presence in the end also serves to focus on Christ as the source and summit of Chris— midst of those gathered. Don Enrique declares: "We are following the tian As doa Maria Duran worship. Jesus Jurado states, taking the example of the Jerusalem Church, doing what is described by Egan/’3" Crucis in is more than the ”be— For this Ligmml procession important images reason, in my judgment, the processions are at the least quasi- cause it is a sliver of the cross of lesus; its like taking Christ in proces- liturgical. They are christocentric and anamnetic. sion, that’s why its under the palm. it is the only one under palio like the Blessed Sacrament. The rest are only images and they do not have EPICLETIC much spiritual value despite their beauty/3" Another trait of liturgy is the presence of the Holy Spirit. The first gift Christ gives to his followers is the the those ANAM N 137!‘le Spirit.“ Through Spirit gathered in liturgy are changed into the Mystical Body of Christ and Sacrrvsam‘tum Cuncilium also declares that in Christ the perfect are empowered to offer perfect worship to God in union with Christ.” achievement of our reconciliation was attained and ”the fullness of Thus, liturgy is epicletic for it conveys the Spirit to those gathered, ie, divine was to us” This has been realized his the worship given (SC 5). by Spirit is poured out on those open to it. incarnation and the of his life, death, and resurrection for our The role has offering Holy Spirit’s been integral to the economy of salvation salvation, This sacrifice is his for ongoing paschal mystery which not only the Spanish Church since earliest times and this is reected in its offers to God but also actualizes his of the world. worship redemption liturgy. The concept of the was first introduced at the Third then on on Liturgy is centered Christ’s paschal mystery and is built it. Council of Toledo (589) as part of the Symbol of Faith. Furthermore, the In other words, is anamnetic. It memorializes and actualizes the orations of the liturgy Hispano-Mozarabic rite regularly end with a doxology in paschal mystery. praise of the . For example the Ad fertium liturgy ends with the the and death of Christ is the central Although passion focus of the doxology: ”Who with and the Holy Spirit lives and Good and the it is ”t" Friday liturgies processions, only part of the total reigns, one God, forever and ever, Amen. The text of two of the three celebrated that Don has introduced the for the paschal mystery day. Enrique doxologies three presidential prayers in the midst of the Litany of flowers before the veneration of the cross the Ad tertiam for offering during Mercy says: ”By your mercy, our God, who lives with God the service in the In this he makes a link to the Christmas Father and momii‘ig. way reigns with the Holy Spirit forever and ever. Amen.”M These The flowers chosen, roses, lilies, and violets, are the sense that the liturgy. specifically convey Holy Spirit is present as they worship. The mentioned in the Illlillt) for that .“ the They represent ongoing doxologies convey a sense of being convoked by the Spirit. 1 submit of the Lord after his found in that it is the same redemption glorification martyrs (roses), Spirit that lmpels them to proclaim their faith pub- virgins (lilies), and the pure (violets). These are signs of Christ’s kingdom licly by going onto the streets in procession. in the world. In this way the totality of the paschal mystery found in the Incarnation, Life, Passion, Death, Resurrection, Glory, and continu— Eccissw. ous presence of Christ in the Church is celebrated. As such, not do A fourth only trait of liturgy is its ecclesial aspect. Those who take in the Good litu part Friday rgies memorialize Christ/s actu- are redemption, they liturgy changed by Christ into his Body. Lumen Gerztium (LG) teaches alize it in the primary sign of the Church in his name. that the gathered transformation into the Body of Christ makes his followers the The Good Friday evening processions extend the anamnetic quality of the into the streets. 3" liturgies By taking the Lignum Crucis in proces- Carrillo Morales, interview, May 17, 1999; trans. by author of “Seguimos e1 ejemplo de la lglesia de Ierusalén tal come 10 describe Eteria [sic],” "‘Maria Jesus lurado Duran, interview by author, Notes, June 2, 1999; trans. of “See John 20:22; Acts 2. 3° “es un la crux como troLo de de Jesus. is si llevariamos a Cristi) de procesion, por Sec 1 Cor 12:3 eso va Es cl unico va como el Santisimo. Las demas son “‘Missale halopatio. que baiopalio Hispano-Mazarabicum (Toledo: Arzobispado de Toledo, 1991) l: 1: solamente no tienen mucho valor son Uim’s cum Dru Pam el iini’igenes y eepirituzil aunque preciosas." Qui Sancio Spiritu, toms Dans rtrgnmm in sircula saeculomm. Amm *‘ The Illntio is roughly equivalent to the Roman in the Eucharistic (trans. by author). it is one of seven variable that forms the structure of the *‘Missale 1:355 and 356. Latin: Per Prayer. prayers Hispano- miseriwrdiam mam, Dem; mister, qm' vivis cum Mozarabic eucharistic celebration. Dec Pairs, 81 regnas in swt‘ula sarculomm. Amen (trans. by author). 3t) Rail] R. Gomez, 5,0,5. Blurring the Line between Liturgy and Popular Religion 31

Church and this occurs in every legitimate gathering of the faithful (see acts with the larger church and culture that surrounds it. Because the LG makes the at the same, time it an 26). liturgy Church; is action of the Mozarab community gathers on Good Friday at two liturgies and for Church. is ecclesial. 'l'heretore, liturgy the processions in Christ's name, it chooses to respond to the Spirit that One to the ccclesial nature of the ritual use of the way approach convokes it to give witness to Christ 59 centrality in their lives as a Crucis is from the The rite is Ligmlm legal aspect. I'lispaanozarabic community. The community also brings its faith to bear on worship by an official liturgical system sanctioned by the Church actively participating in the liturgies and the processions. whose ecclesiastical superior is the archbishop of Toledo.“ In this way The Lignum Crucis serves to help focus this worship and to bind the the rite becomes a of the ecclesial nature of the particular expression members together as the Body of Christ. As several of my informants of C hrist. Cardinal Gonzalez Martin allowed the use of the Body officially reiterated, Lignum Crucis makes them aware of the presence of Christ the C rucis in Ligmlm the two Good Friday liturgies by the publication among them, as if it were the Blessed Sacrament. Don Jose Miranda fur- of new books. He also its use in the liturgical approved processions. ther explains that the “[reliqua ry] is a symbol of our Catholic faith; there When the in in its different community gathers worship forms with the is nothing better since it is a little piece of the Lignum Crucis; nothing or his the and of the else can the our archbishop, designated agents, pastors chaplains represent sacrifice of Redeemer.”45 In terms of the pro- Mozarabic make visible to the world rite, they the Body of Christ cession with the Lignum Crucis, don Miguel l’antoja declares they take in a of the faithful. Because the arch- encompassed particular gathering it out because ”it is a Sign of faith which we manifest in the streets/’4“ bishop also takes part in the processions a question arises: does this make them liturgical given the traits above? What is Popular Religion? ECCLESIAL RI‘I‘UAL I’RAxls There has been much research on popular religion both as a Chris tian and non-Christian To further explore the liturgical nature of the, ritual use of the Lignum phenomenon. Many terms try to describe the of common Cr'ucia, it is necessary to see how the Church is being constituted by the religious practices people or those who are not the elites of a Some Good Friday events. Actions are symbolic: they evoke feelings, reveal religion. include little tradition, folk—religion,common religion, and values and embody what is meaningful. As a result, symbols have a popular piety, variations thereof.” All are attempts at describing a role in the incarnation of meaning. Human culture is partially com- very complex reality: the experience of, or faith in a transcendent and its prised of values; symbols help apprehend them. Ritual is action that reality incorporation into everyday life, especially by common These names makes meanings and values real. Liturgy is the action of the Church at people. reect the dominant notion of religion as com- of prayer. This means liturgy is ritual that actualizes the Church and its prised two opposite poles: the religion of elites and the religion of the as share in Christ’s redemption. That is, liturgy is ecclesial ritual praxis, people opposed to the elites. action that incarnates meaning and constitutes the Church. Peter Williams argues that popular religion comes from and be- Kelleher takes the notion of symbol and incarnate meaning and longs to the people rather than to “the ‘elite’ specialists specifically trained in applies it to liturgy as an act of meaning,“ At the heart of this notion is religious functions."““ This is a common point of view. But he seems to be unaware that human subjectivity: The assembly, made up of individual subjects, many religious elites also practice some form of In becomes a collective subject: “a community, a group of persons who popular religion. my experience, religious professionals also have achieved a certain degree of common meaning.” Clearly, since apply religious tenets to everyday life in some form, be it as informal symbols carry a community’s meanings, they will vary from commu- interview to “lose Miranda, by author, Notes, March 23, 2000; trans. of ”E5 nity community. simbolo de nuestra ie catolica, no hay nada ineior per ser un trozo Ciel The Good events disclose that Mozarabs sense a Ligmtm Friday being par Crucis; nada mas puede represenlar el sacrificio de nuest'ro redentor.” ticular the of Christ as it inter- interview community accompanied by presence “Miguel Pantoja, by author, Notes, March El, 2000; trans. of "Es una muestra de te que se manifiesta en la calle” ‘7 See, for Pieter Mend rik and and ‘3 example, Vvijhoi Jacques Waardenburg, (iljj‘u‘ial For the role of the See and in the of form of Holy bishops designation any Popular Religion:Analysis life 'l'licmefor'Religious Studies (The Hague: Mouton, 1979). as see SC, 22; instruction Inter 1964. worship liturgy, Occzmmilci, September 26, t“Peter W. Williams, Popular Religion in America: SymbolicChange and the Mink 482. 1“Kelleher, emizution Process in Historical Perspective (Iinglewood Cliffs, NJ; Prentice-Hall, “Kelleher, 486, n. 23 citing loner-gan’s notion of community, Met/Md, 79. 1989) 5. 32 Rad! R. Gomez, 510.5. Blurringthe Line between Liturgy and Popular Religion 33

devotions or personal religious acts not necessarily recognized as wor- Another Hispanic scholar who has examined popular and official but seen as for a full of into life and ship necessary integration religion religion is Espi’n.53He notes “every major religion, to the degree that it vice versa. In other occurs a words, popular religion also under the aegis has well~defined normative core of beliefs and liturgy, has aided in the of official In religion. my judgment, popular religion gets many of its development of a popular version of itself.”e4 Arturo Perez. examines themes and notions from official religion and the latter gets many of its Hispanic popular religion as a source for the of Catholic notions and into God's action in the world the lived He notes the forms of insights through liturgy.“ popular religion among Hispanics vary of their faith, experience people applying but they reveal a basic trait: a complex of underlying belief rooted in God Ann Taves indicates that, in the Catholic context, the in in a sense of hierarchy expressed profound the sacred and transcendent, openness the across a nineteenth century the board made concerted effort to pro— to God’s word, prayerfulness, an ability to endure, and detachment.“> mote and some while others to de- Taves, and Perez to guide popular practices permitting Elizondo, Espin point the perspective that popu- on their own.“ the late 19605, novenas, lar is not in velop Through , forty religion necessarily opposition to official, doctrinal, or formal , and other forms of were still but can processions, popular religion prac- religion be intimately linked to it. It is from this viewpoint that I ticed and on a basis. Some were built into the see the by clergy laity regular Lignum Crucis as a pivotal symbol. It comiects official and popular calendar, while others were more and informal. as a liturgical spontaneous religion by serving point of reference for the liturgies of Good Friday ln some of the Catholic world these are still as practices encouraged by well as the devotional character of the evening processions. The link is Church in and . officials, particularly Spain indeed, after further strengthened by the ofcial sanction and participation of the hier- Vatican ll, the of Latin America to in the as well as the actively sought archy processions by participation of those who carry understand and as a form of promote popular religion evangelization.” the Lignum Crucis in procession in the liturgies of Good Friday Hispanic scholars of popular religion tend to see popular and offi- cial religion in a symbiotic relationship, though they too are greatly in— What is the Relationship Between Liturgy and Popular Religion! uenced by the dominant View. Virgilio Elizondo notes that since the onset, was able to a of The between Christianity present unique way universalizing relationship liturgy and popular religion is best seen without their identities so would not have to in the peoples destroying they concept of sacramenlizls. They include blessings, exorcisms, and either assimilation or One it blessed disappear through marginalization.51 way objects for use in liturgical events and popular devotion.“ The was able to do this was the of the Christian mes- Catechism the through interweaving of Catholic Church, in terms of popular religious practices with local traditions.“ sage religious states “the religious sense of the Christian people has always found in various forms of expression piety surrounding the Church’s sacra- mental “’ life, such as the veneration of Ann Taves, The Household (f Failh: Roman in Mid-Nineteenth relics, Visits to sanctuaries, pil- Century Amrrica (Notre Dame, 1nd,: University of Notre Dame Press, 1986) 27—8, 89. grimages, processions, the stations of the cross, religious dances, the ”See, for example, Conclusio 5, vol. 2 of La lglrsia on In Actual Transform/men do , medals, etc?“ It adds ”these expressions of piety extend the America Latino 1: la Luz del Concilzo. Segunda Conferencia General del Episcopado liturgical life of the Church, but do not replace it.”-“" Latinoamericano, 24 Agosto, Agosto 26—Septiemhre 6, 1968 Bogota/ Medellin, Colombia (Bogota: Conseio Latinoamericano [CHLAM]; Mexico, DE: 5JOrlando O. Episcopal Espin, “Popular Catholicism among tonnes,” Hispanic Catholic Libreria l’arroquial, 1984), chapter 6: “Pastoral nos. 1w‘l5, and ch. 9: Culture in the US: Issues and eds. Popular," Concerns, lay P, Dolan and Allan Figueroa Deck, SJ. no. 15; La on 81 Pressure en cl l'ulum de América Latina “Liturgia,” Evangclizmtilin y (Notre Dame, 1nd,: University of Notre Dame Press, 1994) 308—59. Puebla, Tercera Conlerencia General (101 Latinoamericano “Idem, The Faith the Episcopado (Bogota: of People: Theological Reections on Popular Catholicism Consejo Episcopal I.atinoamericanomlCELAM]; Mexico, DE: (‘onseio Episcopal (Maryknoll, NY; Orbis Books, 1997) 112. Mexicano, 1984), nosi 444-69, 910—5, 935—7, 959-63; Smile Conclusiones, 35 Arturo Domingo Perez, Popular Catholicism: A lilispanic Perspective / El Catollcismo Popw CELAM, 1992), no. 53; Iohn Paul ll, The Church in Americmlicclesia in America: lar: Una Bogota, perspectivzzhispanu (Washington, DC: Pastoral Press, 1988). On the Encounter with the. Christ: The to and 5‘" Living [£5145 Way Conversion, Communion, lbid., 7: He cites Puebla (1979) nos. 444 and 913. in America, Exhortah‘on USCC; Van: 5’ Cf. SC Book Solidarity PostSynodal Apostolic (Washington: 60; ofBlessings(Collegeville:The liturgical Press, 1989) 1076, 1077. can l,,ihreria Editrice 16, City: Vaticana, 1999) ”Catechism of the Catholic Church, 2nd ed. rev, in accord with the official Iatin 5‘ Elizondo, as of A text Virgil “Popular Religion Support Identity; Pastorall’sycho— promulgated by Pope John Paul II (Washington, [1C4 USCC; : logical Case-Study Based on the Mexican American in the USA," szcilv Libreria Editrice Vaticana, 178 Experience 1994, 1997) 1674; advises the reader to compare the ium 186 (1986) 36. Council of Nicaea II and (US 601; 603) the (DS 1822) in this regard. ”3 livid, 37. SQlbidi,1675, 34 Rm)! R. (Zo/nwz,$13.5, Blm‘ringthe Line between Litu rgy and Popular Religion 35 Taking the Lignmn Crucis in precession extends the aSv penitential Jesus accompanies them in their lives and inspires them to of the Ad tertiam and Ad nmmm into the realm of accompany poet liturgies popular him in his suffering and death, his resurrection and exaliation, This occurs on Good In religion. Friday my the link For the cross evening, opinion, Hispanics and resurrection are intimately interrelated. must be made in order for to find their lives celebrated in the Roberto people Goizueta notes that in the Via Crucis processions of Good and the celebrated in their lives.‘M is one liturgy liturgy Popular religion in a Friday, Hispanics engage praxis that, as an act of ”accompani' this is these Moxarab customs are indicators of way done; that. merit,” constitutes and em powers them as persons and as a community of faith.w The Good Friday events thus a for in THE. LioNUM Caucus As A PIVUI‘M, SYMBOL provide way Hispanics to stress the general passion as an active, communal undertaking over the Crucis is a One of the reasons is Clearly l..igm.mz pivotal symbol. against suffering passively endured by a solitary individual: ”Suffering its in the form of a cross: the cross is venerated Christians as shared is shape by suffering already in retreat.“J The source of hope is not the the of their faith. At the same time the Crucis is an Resurrection a sign Lignum object of of solitary individual but “the ultimate indestructihility devotion. The becomes an of of the popular reliquary implement popular community that accompanies Jesus on the Via Crucis and is religion when it is taken out in the “non-liturgical” activity of Good reconciled with him in the Resurrection.”M because it is taken out as if it were It Friday processions. Nonetheless, the appears that the stress on Christ’s exaltaiion entered the Old Blessed Sacrament, the Crucis extends the into the Lignum liturgy Spanish liturgy because of the need to emphasize this in light of the popular religious realm. This blurs the line between and Arian at the time of the rite's liturgy popu. perspective greatest unfolding. In my lar indeed, it reveals the nexus between the two, this religion. judgment, liturgical emphasis eventually influenced the spiritual. of the faithful ity to the extent that by the time the Roman rite became PAKALIJELS WITH Hisi'ANir‘: Prim the predominant among Spanish, the exall'ation of Christ had led to an Because Mozarahs and their rite reect the liturgy and spirituality overemphasis on his divinity. As a result, the need for mediators who of the earliest I and their are an could the throne of Hispanics, suggest they liturgy apt approach mercy develrmed among Hispanics in source for the roots In examining of much contemporary Hispanic spire general. my opinion, that is why today Hispanics tend to approach as in For the and the for in ituality, especially expressed popular religion. example, Mary help asking Christ for his grace rather than Mozarab View of Christ as the God~Man who is exalted above all approaching Christ directly. others because of his sacrifice on the cross the There are other parallels approach parallels The Mozarab sense that one must em— toward Christ found in devotional the brace the cross even to an Hispanic practices throughout being alter Christus as a martyr has its parallel world. The of Jesus favored tend to be the at in the Good found images by Hispanics Jesus Friday processions among Hispanics all over the his the Santa Nio or at the end world where infancy, (Holy Child) of his life, the individuals perform penitential acts of self-sacrifice. Nazarene Mmzdas and (the l\lazarene).M These the vulnerable, vows represent dependent promesas, penitential and promises made to God, who not jesus reects human weakness and but also Mary, and the saints are only vulnerability by individuals, another way. The of human the cross carrying requires solidarity in suffering. This reveals to that in life is such Hispanics everyday expressed by concepts as hay que sacri— ficnrse per Sits (one must sacrifice lzijos oneself for one's or no children) ma] bier: no hay que por vcnga (there is no evil that does not “Cl. Kathleen Hughes, R.S.C.J., comp. and intro, ”William Leonard,” How Firm come for some good). These are common of a Foundulimz: Voids of the Early Liturgical Movement (Chicago: Liturgy Training Pub- ways speaking among Hispanics as lications, Rosa Maria they face and to make 1900) 170—1; lcaza, "Prayer, Worship, and Liturgy in a Us. problems try sense of them in of their faith ‘ light Fronti in Christ and llispanic Key," {Hispanic Theologyin the United 5mm, ed. Allan Figueroa his sacrifice on the cross, Deck (Mary/knoll, NY Orhis Books, 1992) 1357. “ Cf. Galilea, Pastoral Segundo ReligiosirladPopular y llispmwAAmerlcami (New ”For his of this see York: Contro ’ development Roberto S. Catolico para liispanos LlOl Nordeste, 1981) 15, 4143, 51-52; Jaime concept Goizueta, Cuminemos con Imus: ’I‘mmrd a Hispanic/Latino Lara, ”has de en Theologyof lesucristo Acmmpxmimmt (Maryknoll, N,Y.: Orbis ‘ imagenes populares Latinoamerica," ReliglusidadPopu- Books, 1995). lar: Las [magmas do [csurristo y la VirgenMaria en Amt‘rica [mind (San Antonio, Tex; “idem, ”A Matter of Life and Death: lnst' uto de Antonio Theological Between Liturgia l’iispana, 1990) 15; Pareja, ed., lhledo Oculto, e1 Arte m and Anthropology Calvary Galilee," CTSA Proceedings53 (1993) 4. [as Cllmsums; Navidml Orulm: L05 Niiios Iasxis do [as Clausurtzs hilednmzs (Toledo: 5; he cites Hans Urs von Baltasar liundacion de Cultura Castil,|a~l,,a (San Francisco: lgnatius Press, y Deporte Mancha, 1999), 407 :lbid., 1990) 36 Rmil R. Gomez, S.D.S.

The Moximih sense that the celebration of the liturgy is not to be con fined to the church building parallels the general Hispanic desire to manifest one’s faith publicly, This is seen, for example, in the number of Hispanics at Ash Wednesday services seeking ashes on their fore- heads, It also is seen in the Hispanic attitude toward processions and other devotional acts; they are seen as equally important as official liturgical celebrations, if not more so and thus attract much participav tion. Mozarabs bring elements of everyday life into the liturgy and take liturgical elements into everyday life as seen in the flower offering at the Ad tertiam liturgy and in the Good Friday procession of the Lignum Crucis. These find a parallel in Hispanic practices of celebrating impor~ iant life events in church. Such is the case with the Presentation of the Three Year Old, the Quince A1605 rite for the fteen year old, and the use of the arms and [1120 (coins and yoke) at Hispanic weddings. In fact, all three have clear parallels in liturgical rites found in ancient Hispano- Moza rabic texts.” Church elements are also found in everyday life as seen in altars in homes and at grave sites, the use of holy water at home for various purposes, and the imparting of blessings by parents on their children. Much of Hispanic popular religion and celebration of the liturgy throughout the world has much in common with the Good Friday celebrations of the Hispano-Mozarabic rite, as I have shown.

“See Jaime Sancho Andree, ”Rites de la infancia y la adolescencia en el antiguo rito hispa’nicol” l’sallmdum: Studi offerti a1 Prof. [ordi Pine“ 1' Pans, ed, lldebrando Scicolone, 05.11 (Rome: l’ontilicie Ateneo S Anselmo, 1992) 207—45; Férotin, Liber Ordimim, VI “()ratio super eum, qui capillos in sola fronte tandem uult” (37—38) VII ”Oratio super partiulum, quem parentes ad doctrina offerunt” (38—39)and XII ”Ordo super eum qui barbam tangem cupit" (43416); Isidore of ) Dc ecclesias— Iicis officiis, lilmr secundus, Pl, 83,8‘10c'812b; and, Conferencia Episcopal Espar‘iola/ Ritual deI Matrimonio, novena edlcit'in renovada, version de la segunda edicién tipica latina (Barcelona: C‘omision Episcopal Espanola cle Liturgia, 1994) 149, 169, 177.