Frutis of Vatican II - The New Mass Part 4 The Critical Study of the New Order of Mass
Courtesy of SSPX.ca
A Brief Critical Study of the Novus Ordo Missae
by a group of Roman Theologians
- the Action of Christ and of the People of God;
- the Lord’s Supper or Mass;
- the Paschal Banquet;
- the Common participation in the Lord’s Table;
- the memorial of the Lord;
- the Eucharistic Prayer;
- the Liturgy of the Word and the Eucharistic Liturgy;
I. Ultimate end.
2. Ordinary end.
3. Immanent end.
- of the genuflections (no more than three remain to the priest, and one, with certain exceptions, to the people, at the Consecration);
- of the purification of the priest’s fingers in the chalice; of the preservation from all profane contact of the priest’s fingers after the Consecration;
- of the purification of the vessels, which need not be immediate, nor made on the corporal;
- of the pall protecting the chalice;
- of the internal gilding of sacred vessels;
- of the consecration of movable altars;
- of the sacred stone and relics in the movable altar or upon the mensa—when celebration does not occur in sacred precincts (this distinction leads straight to “eucharistic suppers” in private houses);
- of the three altar cloths, reduced to one only;
- of thanksgiving kneeling (replaced by a thanksgiving, seated, on the part of priest and people, a logical enough complement to Communion standing);
- of all the ancient prescriptions in the case of the consecrated Host falling, which are now reduced to a single, casual direction: “reverenter accipiatur” (no. 239);
- all these things only serve to emphasize how outrageously faith in the dogma of the Real Presence is implicitly repudiated.
- the priest,
- the Church,
- the faithful present.
- the very serious omission of the phrase “Per Christum Dominum Nostrum,” the guarantee of being heard given to the Church in every age (John 14, 13-14; 15; 16; 23; 24);
- the all-pervading “paschalism,” almost as though there were no other, quite different and equally important aspects of the communication of grace;
- the very strange and dubious eschatologism whereby the communication of supernatural grace, a reality which is permanent and eternal, is brought down to the dimensions of time: we hear of a people on the march, a pilgrim Church—no longer militant against the Potestas tenebrarum—looking toward a future which having lost its link with eternity is conceived in purely temporal terms.
- The Mass is a true and visible Sacrifice—not a symbolic representation—“quo cruentum illud semel in cruce peragendum repraesentaretur atque illius salutaris virtus in remissionem eorum, quae a nobis quotidie committuntur peccatorum applicaretur.” (Dz, no. 938)
- Jesus Christ Our Lord:
sacerdotem secundum ordinem Melchisedech ac in aeternum (Ps. 109, 4) constitutum declarans, corpus et sanguinem suum sub specibus panis et vini Deo Patri obtulit ac sub earundem rerum symbolis Apostolis (quos tunc Novi Testamenti sacerdotes constituebat), ut sumerent tradidit, et eisdem eorumque in sacredotio successoribus, ut offernt, praecaepit per haec verba: "Hoc facite in meam commemorationem" (Lk. 22, 19; I Cor. 11, 24) ut semper catholica Ecclesia intellexit et docuit. (Dz, ibid.)
The celebrant, the offerer, the sacrificer is the priest consecrated for this, not the people of God, the assembly. “Si quis dixerit, illis verbis: ‘Hoc facite’ etc. Christum non istituisse Apostolos sacerdotes, aut non ordinasse, ut ipsi alique sacerdotes offerent corpus et sanguinem suum: anathema sit.” (Can. 2, Dz, 949)
- The Sacrifice of the Mass is a true propitiatory Sacrifice and not a “bare commemoration of the sacrifice accomplished on the Cross.”