RELIGIOUS ENCYCLOPEDIA
Movement, Laymen's Mozley
the Mohammedan conquest. Opinions have differed as to the origin of the Spanish liturgy. In view of its marked divergence from the Roman ritual and its great resemblance to the Gallican, some have thought that the Spanish and Gallican liturgies both developed from the Asiatic (Lesley, Mabillon, Bickell, and others) and that the former was substantially the same as that brought into the country by the Goths. Others (Gams, Probst, Pinius) maintain that the oldest Spanish liturgy was the Roman and that the Gothic importation was influenced by it and worked over especially by Bishops Leander and Isidore of Seville. The question is solved if it be admitted that originally Rome had the same liturgy as the East (see Mass, II, 2, § 1). In the latter half of the eleventh century under Popes Alexander II. and Gregory VII. efforts were made to introduce the Roman ritual. In 1088 a synodal decree ordered the suppression of the Mozarabic Liturgy in Toledo, and when opposition arose the decision, according to the custom of the time, was left to the ordeal (the two liturgies being exposed to fire); the Mozarabic rite coming through unscathed was regarded as having vindicated its right to exist. King Alfonso VI. determined to allow both liturgies side by side. At the end of the sixteenth century the Mozarabic rite had been supplanted everywhere except in six churches in Toledo. Cardinal Ximenes exerted himself to preserve it and had prepared new and careful editions of both the missal and breviary (published at Toledo 1500 and 1502); he also obtained papal permission for the six churches in Toledo to use the liturgy and built a chapel which he provided with a foundation for thirteen chaplains who should perform the office and mass daily according to the liturgy. Similar foundations were made in Salamanca and Valladolid (see Mass, II, 3, § 1, and cf. J. Pinius in ASB, July, vi., 66-67; C. J. Hefele, , Cardinal Ximenes, Tubingen, 1844, pp. 161 sqq.).
The order of festivals in the Mozarabic liturgy differs somewhat from that in the Roman; e.g., there are six Sundays in Advent and two festivals of the Annunciation (Mar. 24 and Dec. 18). The three lections (prophecy, epistle, gospel) are retained, and prominence is given to homiletical matter. After each of the readings there is a short discourse to the people, in which the hortatory element predominates. Certain usages, as the breaking of the host into nine parts, each of which has a special name and meaning, are reminiscent of the Greek Church. The chant is more melodious than the Gregorian; it is named "Eugenian" from a certain Eugenius, archbishop of Toledo.
The Mozarabic mass begins with the prayer of the priest as he ascends the altar-steps. Then follow the introit, the Gloria in excelsis (but not always), the prayer of the day, the prophecy, the psallendum (gradual), the epistle, and the gospel. After this comes the preparation and presentation of the offerings, which are not yet regarded as a proper sacrifice and which the catechumens were allowed to see. The order of the mass of the faithful is as follows: a prayer called missa, which varies according to time and festival; another prayer, the commemoration of saints and the dead; the oratio post nomina, the oratio ad pacem, with the kiss of peace; the preface under the name illatio, ending with the Trisagion ; the prayer post sanctus ; the consecration and
elevation and, during the latter, the post pridie, a prayer not unlike the final prayer of the Roman canon; the creed, the breaking of the bread into nine parts, of which each receives the name of a mystery of the faith; memento of the living, especially of those present; the Lord's prayer; mixing of the nine fragments with the holy blood; blessing of the people; communion, with music and prayer, thanksgiving; dismissal and solemn blessing with the words in unitate Sancti Spiritus benedicat vos Pater et Filius, amen.
Bibliography: Editions are: by A. Ortiz at the instance of Cardinal Ximenes, missal, Toledo, 1500, breviary, 1502; in H. Florez, Espana sagrada, vol. iii., Madrid, 1748; by A. Lesley, Rome, 1755; the missal by F. A. Lorenzana and F. Fabian y Fuero, Angelopolis, 1770, and the breviary by Lorenzana, Madrid, 1775; by F. Arevalus, Rome, 1804; Lesley's ed. of the missal with his preface and Lorenzana's, in MPL, Ixxxv., and Lorenzana's ed. of the breviary, ib. lxxxvi.; another ed., Toledo, 1873; Liber comicus, ed. G. Morin, in Anecdota Meredsolana, i (1893), 1-388.
Consult: F. Probst, in ZHT, 1888, pp. 1 sqq.; idem, Die abendlandische Messe vom 5-8 Jahrhunderte, pp. 367 sqq., Munster, 1896; J. Pinius, in ASB, July, vi. 1-112, idem, Liturgia Mozarabica, Rome, 1740; J. M. Neale; Tetralogia liturgica, London, 1849; idem, Essays in Liturgiology and Church Hist., ib. 1863; C. R. Hale, The Mozarabic Liturgy and the Mexican Branch of the Catholic Church, New York, 1876; idem, Mozarabic Collects, ib. 1881; G. Rietschel, Liturgik, i. 316 sqq., Berlin, 1900; E. J. y Moraleda, El Bito Mozdrabe, Toledo, 1904.
MOZARABIC PERICOPES. See Pebicopes.
MOZETTA. See Vestments and Insignia, Ecclesiastical.
MOZLEY, JAMES BOWLING: Church of England theologian; b. at Gainsborough (15 m. n.w. of Lincoln), England, Sept. 15, 1813; d. at Oxford Jan. 4, 1878. He studied at Grantham, and subsequently at Oriel College, Oxford (A.B., 1834; M.A., 1838; B.D., 1846; D.D., 1871); was elected to a fellowship at Magdalen College in 1840, where he resided until 1856, when he accepted the living of Old Shoreham, Sussex. Through Mr. Gladstone he was made canon of Worcester in 1869; and, in 1871, regius professor of divinity, an office which he held, in conjunction with his vicarage, until his death. He was appointed Bampton lecturer for 1865, and select university preacher in 1869. While Mozley was a student at Oxford, the influence of Newman and Pusey was strong, and he was an enthusiastic though independent follower of those early leaders in the Tractarian movement. Yet when Newman entered the Church of Rome, Mozley kept firm in his allegiance to the Anglican Church. Thus he found himself separated from the party with which he had been originally identified. Agreeing with the predestinariarusm of St. Augustine, and at odds with the doctrine of his party, he labored to reconcile the Christian tradition about baptism with the theology of Calvinism. Accordingly he stood almost quite alone as a theologian; he never quite sympathized with the Evangelicals in their general spirit and tone, and he never ceased to be a Churchman, and in fact a High-churchman; but the developments of that party were not to his taste and he found no other that he could join. Mozley was at his best in argument, and may indeed be called the "Butler of his generation." He was also recognized as one of the best theological thinkers of his day, and his sermons were of a superior quality. For a long period he was known only as a contributor
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