Fruits of Vatican II - The New Mass Part 2 What is wrong with the Novus Ordo Missae?
It is critical to understand that what was promulgated in 1969 is nothing like what is practiced in 2017.
Today, the NOM as practiced is even more protestant and culturally repulsive to Catholics steeped in the Tridentine Liturgy.
Courtesy of SSPX.ca
A. Preliminary remarks
- A criticism of the New Rite cannot be a criticism of the Mass in itself, for this is the very sacrifice of Our Lord bequeathed to His Church, but it is an examination, whether it is a fit rite for embodying and enacting this august Sacrifice.
- It is difficult for those who have known nothing other than the Novus Ordo Missae to understand of what they have been deprived, and attending a “Latin Mass” often just seems alien. To see clearly what it is all about, it is necessary to have a clear understanding of the defined truths of our Faith on the Mass (principles 11-18 are some of them). Only in the light of these can the “new rite” of Mass be evaluated.
B. What is the Novus Ordo Missae?
- a priest,
- bread and wine,
- signs of the Cross, etc.,
- a table,
- common-place utensils,
- communion under both kinds and in the hand, etc.
- a meal (vs. principle 11). This is shown by its use of a table around which the people of God gather to offer bread and wine (vs. principle 18) and to communicate from rather common-place utensils, often under both kinds (vs. principle 15), and usually in the hand (vs. principle 16). (Note too the almost complete deletion of references to sacrifice).
- a narrative of a past event (vs. principle 12). This told out loud by the one presiding (vs. principle 14), who recounts Our Lord’s words as read in Scripture (rather than pronouncing a sacramental formula) and who makes no pause until he has shown the Host to the people.
- a community gathering, (vs. principle 13). Christ is perhaps considered to be morally present but ignored in his Sacramental Presence (vs. principles 16 & 17).
- the celebrant facing the people from where the tabernacle was formerly kept.
- just after the consecration, all acclaim He “will come again.”
- sacred vessels are no longer gilt.
- Sacred Particles are ignored (vs. principle 15)
- the priest no longer joins thumb and forefinger after the consecration.
- the vessels are not purified as they used to be.
- Communion is most frequently given in the hand.
- genuflections on the part of the priest and kneeling on the part of the faithful are much reduced.
What is the aim of the Novus Ordo Missae as a rite?
Who made up the Novus Ordo Missae?
- In the original version of Missale Romanum, signed by Pope Paul VI, no mention was made either of anyone’s being obliged to use the Novus Ordo Missae or when such an obligation might begin.
- Translators of the constitution mistranslated cogere et efficere (i.e., to sum up and draw a conclusion) as to give force of law.
- The version in the Acta Apostolicae Sedis (which records all official texts of the papacy) has an added paragraph “enjoining” the new missal, but it is in the wrong tense, the past, and reads praescripsimus (i.e., which we have ordered) thereby referring to a past obligation, and nothing, moreover, in Missale Romanumprescribes, but at most permits the use of the “New Rite" (The Angelus, March 1997, p. 35).
- Can it be true that Pope Paul VI wanted this missal but that it was not properly imposed (it is known moreover, that Pope Paul VI signed the Institutio Generalis without reading it and without ensuring that it had been previously confirmed by the Holy Office).
Judgment on the Novus Ordo Missae
Does it follow from the apparent promulgation by the popes that the Novus Ordo Missae is truly Catholic?
- was not properly promulgated (and therefore does not have force of law; cf. above),
- the old Roman Mass (aka, the Tridentine or traditional Latin Mass) was not abolished or superseded in the constitution Missale Romanum, hence in virtue of the of Quo Primum (which de jure [by law] is still the liturgical law and therefore the official Mass of the Roman Rite), it can always be said (principle 19),
- and lastly, the constitution Missale Romanum does not engage the Church's infallibility.*
Is the Novus Ordo Missae invalid?
- and intention.