The Visigothic / Mozarabic Rite
#41
III. INVOCATIO AD CHRISTUM

Propicius esto.
R/. Parce nobis Domine.
Ab omni malo.
R/. Libera nos Domine.
Ab insidiis diaboli.
R/. Libera nos Domine.
A periculo mortis.
R/. Libera nos Domine.
Ab omni mala voluntate.
R/. Libera nos Domine.
A damnatione perpetua.
R/. Libera nos Domine.
A morte subitanea et æterna.
R/. Libera nos Domine.
A fulgure et tempestate.
R/. Libera nos Domine.
Per Passionem et Sanctam Crucem tuam.
R/. Libera nos Domine.
Per admirabilem Ascensionem tuam.
R/. Libera nos Domine.
Per gratiam Sancti Spiritus Paracliti.
R/. Libera nos Domine.
In die iudicii.
R/. Libera nos Domine.


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#42
IV. SUPPLICATIO PRO VARIIS NECESSITATIBUS;


Peccatores.

R/. Te rogamus audi nos.
Ut pacem nobis dones.
R/. Te rogamus audi nos.
Ut Ecclesiam tuam regere et defensare digneris.
R/. Te rogamus audi nos.
[Ut fontem istum benedicere et consecrare digneris.
R/. Te rogamus audi nos.]


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#43
Oremus!
MonstranceDeo Gratias et Ave Maria! Monstrance
Pray the Rosary
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#44
V. CONCLUSIO

Fili Dei.
R/. Te rogamus audi nos.
Fili Dei.
R/. Te rogamus audi nos.
Fili Dei.
R/. Te rogamus audi nos.
Agnus Dei qui tollis peccata mundi.
R/. Parce nobis Domine.
Agnus Dei qui tollis peccata mundi.
R/. Exaudi nos Domine.
Agnus Dei qui tollis peccata mundi.
R/. Miserere nobis.


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#45
The Te Deum;

The Te Deum is a traditional hymn of praise and thanksgiving. Its authorship and date of composition are very discussed, existing diverse hypotheses on the matter. In any case it is a very old composition, of which there is evidence, at least, from the sixth century.

In it, the angels and saints from heaven praise the Father; the Church on earth worships him together with the Son and the Holy Spirit; the Incarnate Word and his redeeming work are glorified and, finally, the mercy of God is implored.

According to the current Breviary (folios CXXVI-CXXVII), the hymn Te Deum is sung every Sunday and on holidays in the office of prima. In the ancient hymnbook included in the same Breviary (fol. CXXI), it is entitled Ymnus Dominicalis ad Matutinum; that is, Sunday morning hymn.

In the ancient monastic office prior to the Breviarium Gothicum it was recited only in the offices of cousin and second, while in the office ancient cathedral was recited in the office of the morning, at the end of the morning.

The Hispanic-Mozarabic version presents as a distinctive note the last verse: Parce, Dómine, parce pópulo tuo, et ne des in obpróbrium hereditátem tuam (Joel 2,17b), that is, Forgive your people, Lord, forgive your people and Do not give your inheritance to reproach.


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#46
Te Deum / A ti, oh Dios

Te Deum laudámus; te Dóminum confitémur.
A ti, oh Dios, te alabamos, a ti, Señor, te reconocemos.
Te ætérnum Patrem omnis terra venerátur.
A ti, eterno Padre, te venera toda la creación.
Tibi omnes Ángeli, tibi cæli, et univérsæ potestátes.
Los ángeles todos, los cielos y todas las potestades te honran.
Tibi Chérubim ac Séraphim incessábili voce proclámant:
Los querubines y serafines te cantan sin cesar:
Sanctus, Sanctus, Sanctus, Dóminus Deus Sábaoth.
Santo, Santo, Santo es el Señor, Dios del Universo.
Pleni sunt cæli et terra glória maiestátis tuæ.
Los cielos y la tierra están llenos de la majestad de tu gloria.
Te gloriósus Apostolórum chorus;
A ti te ensalza el glorioso coro de los apóstoles,
Te Prophetárum laudábilis númerus;
La multitud admirable de los profetas,
Te Mártyrum candidátus laudat exércitus.
El blanco ejército de los mártires.
Te per orbem terrárum sancta confitétur Ecclésia:
A ti la Iglesia santa, extendida por toda la tierra, te proclama:
Patrem imménsæ maiestátis;
Padre de inmensa majestad,
Ad venerándum tuum verum unigénitum Fílium;
Hijo único y verdadero, digno de adoración,
Sanctum quoque Paráclitum Spíritum.
Espíritu Santo, Defensor.
Tu es rex glóriæ, Christe.
Tú eres el Rey de la gloria, Cristo.
Tu, Patris sempitérnus es Fílius.
Tú eres el Hijo único del Padre.
Tu, ad liberándum susceptúrus hóminem, non horruísti Vírginis úterum.
Tú, para liberar al hombre, aceptaste la condición humana sin desdeñar el seno de la Virgen.
Tu, devicto mortis acúleo, aperuísti credéntibus te regna cælórum.
Tú, rotas las cadenas de la muerte, abriste a los creyentes el reino del cielo.
Tu ad déxteram Dei sedes in glória Patris.
Tú te sientas a la derecha de Dios en la gloria del Padre.
Iudex créderis esse ventúrus.
Creemos que un día has de venir como juez.
Te ergo quæsumus tuis fámulis súbveni, quos pretióso Sánguine redemísti.
Te rogamos, pues, que vengas en ayuda de tus siervos, a quienes redimiste con tu preciosa sangre.
Ætérna fac cum Sanctis tuis in glória numerári.
Haz que en la gloria eterna nos asociemos a tus santos.
Salvum fac pópulum tuum, Dómine, et bénedic hæreditáti tuæ:
Salva a tu pueblo, Señor, y bendice tu heredad.
Et rege eos et extólle illos usque in sæculum et in sæcula sæculórum. Amen.
Sé su pastor y ensálzalo eternamente y por los siglos de los siglos. Amén.
Per síngulos dies benedícimus te:
Día tras día te bendecimos
Et laudámus nomen tuum in ætérnum et in sæculum sæculi.
Y alabamos tu nombre para siempre, por eternidad de eternidades.
Dignáre, Dómine, die isto sine tribulatióne et peccáto nos custodíre.
Dígnate, Señor, en este día guardarnos de la tribulación y el pecado.
Miserére nobis, Dómine, miserére nobis.
Ten piedad de nosotros, Señor, ten piedad de nosotros.
Fiat misericórdia tua, Dómine, super nos sicut sperávimus in te.
Que tu misericordia, Señor, venga sobre nosotros, como lo esperamos de ti.
In te Dómine sperávi, non confúndar in ætérnum.
En ti, Señor, confié, no me veré defraudado para siempre.
Parce, Dómine, parce pópulo tuo, et ne des in oppróbrium hereditátem tuam.
Perdona a tu pueblo, Señor, perdona a tu pueblo y no entregues tu heredad al oprobio.
 
 
[Image: 13-1-ini.gif][Image: 13-1-arr.gif]
La Ermita. España MMVIII

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#47
In the ancient Hispanic liturgical books 1, the main solemnities had a peculiar form of sanctus singing which highlights its similarity to the Te Deum hymn in which it may have been inspired 2. The complete version (ad sanctus, sanctus and doxology) in the Missale Mixtum is this:



Te cæli cælórum,
Te potestátes,
Te throni et virtútes laudant.
Tibi cœtus Angelórum in excélsis cóncinunt hymnum.
Tibi Chérubin ac Séraphin incessábili voce proclámant dicéntes:

Hágios, Hágios, Hágios, Kýrie, o Theós.

Sanctus, Sanctus, Sanctus,
Dóminus Deus Sábaoth.
Pleni sunt cæli et terra
glóriae maiestátis tuæ.
Hosánna Fílio David.
Benedíctus qui venit in nómine Dómini.
Hosánna in excélsis.

Hágios, Hágios, Hágios.

Te, Dómine, laudat omnis virtus cælórum et exércitus Angelórum.
Tibi hymnum deprómunt mellíflua cármina Sanctórum.
Tibi psallant choreæ Vírginum et cœtus Confessórum.
Tibi génua curvant cæléstia, terréstria et inférna.
Laudant te Regem ómnium sæculórum.
Hosánna in excélsis.

Which roughly translated says;

To you, the heavens,
To you the powers,
To you the thrones and the virtues praise you.
To you the choirs of the angels sing hymns to you.
To you the cherubim and the seraphim cheer you with an eternal song saying:

Holy Holy Holy

Holy, Holy, Holy,
Lord God of the universe.
Full are heaven and earth
of your glorious majesty.
Hosanna to the Son of David.
Blessed is he who comes in the name of the Lord.
Hosanna in the sky.

Holy Holy Holy

To you, Lord, are praised by all the hosts of heaven and the angelic armies.
The saints sing to you with their sweet accents.
You sing the choirs of virgins and the mob of confessors.
The inhabitants of the heavens, the earth and the hells bend the knee before you.
They praise you as king of all ages.
Hosanna in the sky.

http://www.hispanomozarabe.es/

Please note the antiguity of the rite. More of the original Greek is preserved.
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#48
The Nine Mysteries of Christ;

Origin of the nine mysteries.

The nine mysteries are those that are remembered in the breaking of the bread in the Mass, during the rite of communion, which are: Incarnation, Birth, Circumcision, Apparition, Passion, Death, Resurrection, Glory and Kingdom.

Of these nine mysteries, seven are those traditionally associated with this passage of the Apocalypse:
I saw in the right hand of the one seated on the throne a book written on both sides, sealed with seven seals. I saw a powerful angel who exclaimed with a powerful voice: Who is worthy to open the book and to break the seals? And nobody, neither in heaven, nor on earth, nor under the earth could open the book and read it. I cried a lot, because nobody had been found worthy to open the book and read it. One of the elders said to me: Stop crying, that the lion of the tribe of Judah, the scion of David, has overcome; He will open the book and its seven seals (Rev 5: 1-5).

Christ is the lion of the tribe of Judah, the offspring of David, who breaks the seven seals and opens the book with its saving mysteries. Each seal is broken by a mystery: Incarnation, Birth, Passion, Death, Resurrection, Glory and Kingdom. This was already seen by Saint Hilary de Poitiers (303-368) who in his Christological interpretation of the psalms sometimes resorted to those same terms and related them to Ap 3, 7 and Ap 5,1-5 explaining that, thanks to the key of David, it is possible to open the seven seals that close the book of the slain Lamb.

Being located in Hispania, Apringio de Badajoz († 540), in his commentary on the book of Revelation, picks up the interpretation of Saint Hilary, and repeats the same series of names that represent the main mysteries of Christ. And again, more than a century later, San Ildefonso de Toledo, in his treatise De cognitione baptismi, lists the same series of names, relating them to the seven seals of the Book of Revelation. Also Beato de Liébana in 784 will insist on the same seven mysteries 1.

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#49
The nine mysteries and the Eucharist.

In the sixth century it was common to place the parts in which the consecrated bread of the Eucharist was divided into a cross, according to the canon 8 of the Council of Tours (year 567): ut corpus Domini in altari non in imaginary ordine, sed sub crucis titulo componatur, that is to say, that in the fraction of the bread the fragments were to be placed in the form of a cross, not in an imaginary order, with what was intended to prevent the fragments of bread from being arranged in a capricious manner, as was sometimes the case .

It is believed that it could have been in the middle of the seventh century when the transposition of the seven names was made to these seven parts. Transposition that is not strange in the Hispanic liturgy if one takes into account that during the Paschal time the book of the Apocalypse is read as Prophecy and the verse is also sung during the fraction of the Lion of the tribe of Juda, the root of David. More concretely, the passage Ap 5,1-13 is proclaimed as a prophetic reading on the Sunday of the octave of Easter.

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[Image: ora-mis-04.gif]

Fraction of the Bread - Seven Mysteries

[Image: ora-mis-04.gif]

Fraction of the Bread - Nine Mysteries

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#50
In some areas the Hispanic liturgy kept the traditional seven names, 2 in others expanded to nine including two solemnities of the liturgical year, Circumcision and Apparition, between Birth and Passion, but kept the arrangement of seven of the cross-shaped fragments .

It seems that even at the beginning of the thirteenth century the two traditions were maintained, according to what is written by Jacobo de Vitry, Bishop of Túsculo: "The Christians who are in Africa and those who live in Spain under the Saracens, which we call Mozarabic , they make the Sacrament of the altar with unleavened Bread ... and they divide the Holy Eucharist some in seven parts and others in nine »3.

For its part, the Missale Mixtum of 1500, following fundamentally the so-called Tradition B, collected the extended series of the nine mysteries and also the current Missale Hispano-Mozarabicum of 1991 whose fundamental nucleus is also Tradition B.

The rite of the Fraction of the Host in nine parts is interpreted by Germain Prado as a graphic memory of being the Eucharist "a memorial of all the divine prodigies and especially of the mysteries of Christ, who passed us with them the Book of the life, that is, the gates of heaven, at the same time that he deserved glory for himself and a kingdom that will have no end "4.

And the press releases of the missal tell us that "By associating the gesture of the fraction with the patristic theory of the seals of the Book of Revelation-Christ is known in his life and in his work-it was chosen precisely, from among multiple interpretations symbolic of biblical origin, which had attributed to the fraction a revealing virtue: Christ makes himself known in the fraction of the  bread.

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