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An Example from the Hispano-Mozarabic Rite, Journal of Hispanic / Latino Theology Volume 10 | Number 1 Article 2 8-1-2002 Blurring the Line between Liturgy and Popular Religion: An Example from the Hispano- Mozarabic Rite Raúl R. Gómez S.D.S. Sacred Heart School of Theology Follow this and additional works at: http://repository.usfca.edu/jhlt Part of the Catholic Studies Commons, Christianity Commons, and the Liturgy and Worship Commons 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 Hispanics in Latin America and the US. I find some merit to his claim. Thus, 1 will look at the Line between the to the cross Blurring approach and to Christ as seen in the ritual 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 liturgies at Santa Hispano-Mozarabic Rite Eulalia as well as the Hermandnd Mozérnbe’s participation in the Good Friday processions} 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 Mozarabs, This is most evident on Good when The ancient liturgical rite of Spain, 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 Second Vatican Council’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 Roman rite by loop Tajo. The steep, crooked streets in the cam tend to be narrow (OE 3). This led Cardinal Marcelo Gonzalez Martin (archbishop of antiguo and often impassible by car. ‘lhe parish 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 Holy Week 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 reader 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 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 Liter third century virgin 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 chapel at the end of the Cardinal Cisneros in 1500. Terce 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 procession 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 Latin cross. 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 salvation; 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 hymn 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 Prior 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.
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