The Visigothic / Mozarabic Rite
For some years now the custom of the Advent wreath has been popularized in the Roman rite, whose blessing is contemplated in the Spanish edition of the blessing and can replace the penitential rite of the Mass. There are also adaptations for the Ambrosian rite that, like the Hispano-Mozarabic, has a six-week Advent.

For its part, the Hispanic offices of Vespers begin throughout the year with the rite of light, which does not seem necessary to create a rite, some forms or some specific texts for a possible adaptation of the Advent wreath to the Hispanic-Mozarabic field. Instead, one can resort to the Breviary for the rite of light of Advent Sundays, and if desired, avail of an Advent wreath of six candles, one for each Sunday. In the case of celebrating in the church, it would be reasonable to pray vespers in full.

Here is a brief explanation of this rite of light, with the texts offered by the Breviary and its original rubrics designed for a liturgical and community celebration in the church. Also, we propose a simplified version that could be used privately for devotional purposes and that we have completed with other elements of the office of Vespers, also taken from the Breviary.
The Rite of Light

The rite of light begins the offices of Vespers of the Hispano-Mozarabic rite. It comprises an initial invocation followed by the chanting of the lauds antiphon (also called vespertinum), which, in turn, in the first Vespers of Advent Sundays, except the VI, is accompanied by a collection prayer.

    Initial invocation. In the Breviary it has no title. Father Pinell 1 calls it oblatio luminis or oblation of light, because in the past the invocation was accompanied by the gesture of offering on the altar the first lamp that was lit in the church. This is also the guide of Las Vísperas de San Lucas in Hispano-Mozárabe rite, Seminary of San Ildefonso, Toledo 1993 where the rubrics for this rite are the following:

            While the church is dimly lit, a large lighted candle is placed behind the altar. The ministers enter in silence, bow before the altar, and the deacon, or failing the priest take the source of the light, show it to the people and say: In nómine Dómini ...

    Woolfenden 2 believes that more than offering light to God, this rite wants to express how God offers light to his people. In any case, at this time is when you can light the candle or candle, which in turn could be the crown that corresponds to each Sunday.
Lauda (Laudes). Once the candle is lit, the lauds are recited or chanted, which is a sylmonic responsorial antiphon. It also receives the name of antiphon, psalmus and vespertinum. Formerly, while the vespertinum was being sung, the rest of the lights went on. The aforementioned guide also collects this in its rubrics:

             During this song, which the singers sing and which is repeated from the indicated place, the lights of the church are lit.

     Sentence. Accompany the lauds only on some Sundays and holidays and in the office of Santa Maria on Saturday. It always ends with the same conclusive formula and greeting. In the First Vespers of Sundays I to V of Advent the prayer is the same, while the VI lacks it. It is omitted in the second Vespers on Sunday.

And so ends this simple rite whose texts are the same on Sundays I to V of Advent while in the VI vary the lauds, which also lack collection prayer 3.
Oblatio luminis;

In nómine Dómini nostri Iesu Christi lumen cum pace.

R/. Deo grátias.

Dicat Presbyter:
Dóminus sit semper vobíscum.
Et cum spíritu tuo.

A solis ortu usque ad occásum, laudábile nomen Dómini.
V/. Sit nomen Dómini benedíctum, ámodo, et usque in ætérnum.
R/. Laudábile nomen Dómini.

  Oratio /
eus, cuius nomen est benedíctum a solis ortu usque ad occásum, reple cor nostrum sciéntia, et ori nostro tuæ laudis offícia députa, ut, sicut omne per ævum débito honóre benedíceris, ita ab ortu solis usque ad occásum cónsono cunctórum ore laudéris.
R/. Amen.
Per misericórdiam tuam, Deus noster, qui es benedíctus, et vivis, et ómnia regis in sæcula sæculórum.
Dicat Presbyter:
Dóminus sit semper vobíscum.
Et cum spiritu tuo.
Brief outline of the Hispano-Mozarabic Advent.

Hispanic Advent consists of six weeks: the first Sunday is the one that falls between November 13 and 19, the closest to the festival of San Acisclo. No external sign of penitential character diminishes the festive tone of his texts, ordered to arouse the joyful hope of the Coming of the Lord. (
Today shines the holy day of the Eighth in which, as Scripture says, Christ was circumcised according to the flesh, which is eternal as the Father and Son of his by generation and not by adoption.

By the work of the spirit the immaculate belly of a virgin becomes gravid, pregnant, she remained a virgin and after childbirth she remained intact; the chaste son chose as his mother a virgin without blemish.

Then the old Simeon took him in his arms full of joy and as he embraces him he joyfully perceives God's salvation: you can already let these exhausted members rest in peace.

And also Ana, exemplary woman, who lived in chastity after becoming a widow in her youth, proclaims that the one who whines will be the king of the world.

In him came the fulfillment of the circumcision of the ancient Law to show that he who remained in the bosom of the Trinity and was the creator of the universe is the one who brings both testaments to fullness.
Eight days before the Solemnity of the Nativity of the Lord, the Hispano-Mozarabic Rite prepares to celebrate the "Solemnity of St. Mary", that is, the Incarnation of the Lord in the bosom of St. Mary. The X Council of Toledo (656) determined in its sixth canon that the Conception of the Word can not be celebrated with dignity in Lent or Easter, since at this time the births of the saints are not celebrated, for this reason the Council establishes that: "By special constitution be sanctified eight days before the day on which the Lord was born the most celebrated and enlightened feast of his Mother ... what is this feast but the Incarnation of the Word? which must be as solemn as the Nativity of the same Word. "

This Solemnity is found in Advent, a liturgical time that, as in the Ambrosian Rite, has six weeks, the first being that falls between November 13 and 19, for this reason it is said that the first Sunday of Advent is the Sunday closest to the festival of San Acisclo (November 17). During the six weeks the festive tone of his texts wants to awaken in believers the joyful hope of the coming of the Lord, either at his first coming, that is, in the humility of the flesh, or in the last, "when he comes gloriously from heaven ", as acclaimed in each eucharist after the story of institution.

The goal that this Solemnity brings us to is given to us by the Blessing that the Priest imparts to the people just before they come to communion: "So that those who celebrate today with all their devotion the feast of their virginal conception, may you come to Christmas of our Redeemer with happy spirit and with a clean heart »; I wish that it be prolonged in the Completuria or final prayer: «Let us be able to celebrate the day of your Annunciation for many years in peace and tranquility, with your faithful people».

The key to the entrance of the celebration, that is, the chanting of the Praelegendum (what is before the Readings), is the text of the narration of the Birth of Jesus Christ (Mt 1,18) that is intertwined with the Old Testament text: « As I watched, I saw coming in the clouds of heaven like a son of man who was approaching. His dominion is eternal and does not pass, his kingdom will have no end »(Dn 7, 13-14). It shows us, therefore, the contrast between the first and second coming, and shows us Christ as true God and true man; it presents the expression "the son of man" which Christ himself appropriates in his preaching and the allusion to his solemn appearance "in the clouds of heaven" (Mt 16,27, 24,30; 26,64; Mc 13 , 26; Lc 21,27; Ap 1,7; 14,14); and it speaks to us of the dominion, of the kingdom that has no end, which all peoples will recognize.

The Prophecy, taken from the book of the prophet Micah (4: 1-3,5-8; 5,1-4), presents the future glory of the new Zion, the punishment and rehabilitation of Jerusalem by the Messiah and the birth of the Savior. of Israel in Bethlehem; to which the Psallendum responds (Ps 86,5-6): «This one was born there». The Apostle (Gal 3,27-4,7), taken from the letter of Saint Paul to the Galatians shows us how the Law was the pedagogue that should lead us to Christ, with whose coming he stopped, which "when the time »gave us being children by adoption. Finally, the evangelical pericope of this day can not be other than the salvific event that is celebrated today: the Annunciation, to this evangelical pericope is added, then, the Magnificat (Lc 1,26-38-46-55) .

One of the richest prayers of this Solemnity is the "Oratio Admonitionis", an exhortation that the Priest addresses to the faithful at the beginning of the Solemn or Diptych Intercessions: "Let us lift our eyes to heaven to see the glory of our Savior: how he praises the Virgin so that she can conceive, how she rewards the Mother when she gives birth to him ». He continues to make a comparison between Christ and his Mother, presenting him at the same time as a son and as a gift: «infused into her gives her what she lacks, born of her she does not take away what she has given him».

The long and profound eucological text focuses on several paragraphs in affirming that Mary's virginity was perfect because when Christ himself was conceived and enlightened, he left the virgin's breast sealed and intact; and he presents it as a victory of human nature over the enemy who, seeing the mystery of this child's conception, has realized that he who is born comes to reign. He takes up, once again, the passage of the Annunciation to say of Mary: «deep in the heart, faith receives with great warmth the announcement of the angel, the ear receives the word that leaves no room for doubt and the security of its Faith is confirmed in the hope that God has the power to fulfill what He promises. "

«Only you have access to the mansion that we have prepared for you». The first prayer we find among the Diptychs, the prayer Alia, presents a simile between the virginal womb of Mary and the heart of the faithful: it begs Jesus Christ, the Word who has become flesh, who in the same way that he deserves to enter In the bosom of Mary, she deigns to enter the mansion of their hearts so that, indulging in the purity of their souls, "you are worthy to be guardian of your own work and dwell in it perpetually."

This venerable Liturgy was the first in the West to introduce the symbol of faith within the Eucharistic celebration, appealing to the custom of the Eastern Churches, as determined by the III Council of Toledo (589), official act of conversion of the Kingdom of the Visigoths to Catholicism. Now we can understand the marked anti-Arian accent, which is clearly seen in the Creed, whose text is that of the First Constantinopolitan Council: "born, not made, omouse with the Father, that is, of the same substance of the Father, for whom everything was done in heaven and on earth ».

In the Illatio, the element that initiates the Eucharistic Prayer, the thanksgiving is addressed to the Father through the Son, who "born of you, God the Father, without beginning and with you coeternal, without difference or mutation, equal to you in everything, not by adoption but by generation, not by grace but by nature "; which clearly shows the faith of the Council of Chalcedon. Jesus Christ descended, out of mercy towards men, into the womb of the chosen and sanctified Virgin, being the only one who had this new and unusual conception and a virgin birth without pain for his Mother: "he conferred chastity upon the Virgin, and not deprived his Mother of the glory of virginity ».

"Just as you have granted your Mother to be a mother and a virgin, grant your Church to be incorrupt by faith and fruitful by chastity." The Post Pridie prayer begins by paraphrasing a Pauline text that is also used as a reminder of the recitation of the Symbol of the faith (Rom 10,9-10); and is that, after the story of institution, the acclamation of the faithful ends with these words: "So we believe, Lord Jesus," to which this prayer responds: "We proclaim what we believe, Lord, we do not shut it up", continuing then with this desire for the Church: that it be incorrupt by faith and fruitful by chastity.

A last element to be highlighted in the eucology of the Solemnity is the introduction to the Our Father, Ad Orationem Dominicam, which on this day has a marked pneumatological accent. The faithful through the Holy Spirit receive the strength to publicly profess their faith: "just as the Virgin, covered by the divine shadow, conceived and gave birth, we too, fired by the divine inspiration, publicly profess what we have conceived of the Holy Spirit".

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