Questions On The Validity of The New Mass
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REPRODUCTION OF THIS ARTICLE WITHOUT
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The Tridentine Mass Vs. The Novus Ordo Missae

By: Father Kevin Vaillancourt

Many of our readers have asked for a study which gives a basic comparison of the Novus Ordo Missae and the Tridentine Latin Mass. In the next five pages, we are publishing just such a section of the newsletter which will help with this work. It is also available in booklet form for ease of distribution. Please see the footnote on page 2 for more information. If you attend the Novus Ordo, ask your pastor to respond to the points made here. If a reply is given (and usually there is not), please forward it to us for future publication. There are two essential documents from the time of the Council of Trent which embody the papal directives expressive of our concerns. The first is Quo Primum Tempore, one of several papal writings that appeared in the front of every altar missal from the time of Pope St. Pius V. It was delivered by him in an attempt to stabilize the Mass against innovations that were becoming more prevalent. We will reproduce portions of it that are most significant to our purpose. The next is a section from the decree De Defectibus. As the Latin implies, its purpose is to explain certain defects which could arise in the celebration of Mass. It is a reference source for priests as they offer Mass and is a tool used by the Church to maintain a unity of liturgical practice throughout the world. Some defects discussed in this document affect devotional practices, while one important section touches on the very validity of the Consecration itself. If anything would be done that would thereby change the meaning of Christ's intent as He offered the first Mass, then that Mass would be invalid and the Consecration would be null and void. We also include with this study the reprint of an article that compares our traditional Catholic beliefs with what are presented in the modern church. The case for the Tridentine Latin Mass as opposed to the Novus Ordo Missae rests on solid ground. The Innovators try to put questions in our heads to the contrary. As a conclusion to this special section, we will answer some of these basic questions.

QUO PRIMUM TEMPORE

by Pope St. Pius V, 1570 Pius Bishop, Servant of the Servants of God, ad perpetuam rei memoriam. "Upon Our elevation to the Apostolic throne We gladly turned Our mind and energies, and directed all Our thoughts, to the matter of preserving incorrupt the public worship of the Church; and We have striven, with God's help, by every means in Our power to achieve that purpose. "Whereas amongst other decrees of the holy Council of Trent We were charged with revision and re-issue of the sacred books, to wit the Catechism, the Missal and the Breviary; and whereas We have with God's consent, published a Catechism for the instruction of the faithful, and thoroughly revised the Breviary for the due performance of the Divine Office, We next, in order that Missal and Breviary might be in perfect harmony, as is right and proper (considering that it is altogether fitting that there should be in the Church only one appropriate manner of Psalmody and one sole rite of celebrating Mass), deemed it necessary to give Our immediate attention to what still remained to be done, namely the re-editing of the Missal with the least possible delay. "We resolved accordingly to delegate this task to a select committee of scholars; and they, having at every stage of their work and with the utmost care collated the ancient codices in Our Vatican Library and reliable (original or amended) codices from elsewhere, and having also consulted the writing of ancient and approved authors who have bequeathed to us records relating to the said sacred rites, thus restored the Missal itself to the pristine form and rite of the holy Fathers. When this production had been subjected to close scrutiny and further amended We, after mature consideration, ordered that the final result be forthwith printed and published in Rome, so that all may enjoy the fruit of this labor: that priests may know what prayers to use, and what rites and ceremonies they are to observe henceforward in the celebration of Masses. Now therefore, in order that all everywhere may adopt and observe what has been delivered to them by the Holy Roman Church, Mother and Mistress of the other churches, it shall be unlawful henceforth and for ever throughout the Christian world to sing or to read Masses according to any formula other than that of this Missal published by Us; this ordinance to apply to all churches and chapels, with or without cure of souls . . . "We specifically command each and every patriarch, administrator and all other persons of whatsoever ecclesiastical dignity, be they even Cardinals of the Holy Roman Church, or possessed of any other rank or preeminence, and We order them by virtue of holy obedience to sing or to read the Mass according to the rite and manner and norm herein laid down by Us, and henceforward to discontinue and utterly discard all other rubrics and rites of other missals, howsoever ancient, which they have been accustomed to follow, and not to presume in celebrating Mass to introduce any ceremonies or recite any prayers other than those contained in this Missal. "Furthermore, by these presents and by virtue of Our Apostolic authority We give and grant in perpetuity that for the singing or reading of Mass in any church whatsoever, this Missal may be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment or censure, and may be freely and lawfully used. Nor shall bishops, administrators, canons, chaplains and other secular priests, or religious of whatsoever Order or by whatsoever title designated, be obliged to celebrate Mass otherwise than enjoined by Us. We likewise order and declare that no one whosoever shall be forced or coerced into altering this Missal; and that this present Constitution can never be revoked or modified, but shall for ever remain valid and have the force of law, notwithstanding previous constitutions or edicts of provincial or synodal councils, and notwithstanding the usage of the churches aforesaid, established by very long and even immemorial prescription, saving only usage of more than 200 years. "Consequently it is Our will, and by the same authority We decree . . . "Furthermore, in order that the said Missal may be preserved incorrupt and kept free from defects and errors, the penalty for non-observance in the case of all printers resident in territory directly or indirectly subject to Ourselves and the Holy Roman Church shall be forfeiture of their books and a fine of 100 gold ducats payable ipso facto to the Apostolic Treasury. In the case of those resident in other parts of the world it shall be excommunication latae sententiae and other penalties at Our discretion; and by Our Apostolic authority and the tenor of these presents We also decree that they must not dare or presume either to print or to publish or to sell, or in any way to take delivery of such books without Our approval and consent, or without express permission of the Apostolic Commissary in the said parts appointed by Us for that purpose. Each of the said printers must receive from the aforementioned Commissary a standard Missal to serve as an exemplar and agree faithfully therewith, varying in no wise from the first impression printed in Rome. "But, since it would be difficult for this present Constitution to be transmitted to all parts of the world and to come to the notice of all concerned simultaneously, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of Apostles, at those of the Apostolic Chancery, and at the end of the Campo dei Fiori; moreover We direct that printed copies of the same, signed by a notary public and authenticated with the seal of an ecclesiastical dignitary, shall possess the same unqualified and indubitable validity everywhere and in every country that would attend the display there of Our present text. Accordingly, no one whosoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, direction, grant, indult, declaration, will, decree and prohibition. Should any person venture to do so, let him understand that he will incur the wrath of Almighty God and of the blessed Apostles Peter and Paul."

DE DEFECTIBUS

The decree known as De Defectibus comprises several examples of defects that can occur in the celebration of Holy Mass. Some of these defects can render the Mass sinful if done deliberately; others can affect the validity of the Mass, particularly the Consecration. It is this section that we reproduce here: From De Defectibus, Part V: "The words of Consecration, which are the form of the Sacrament, (emphasis mine - Ed.) are these: 'THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS'. Now if one were to omit, or to change anything in the form of the consecration of the Body and Blood, and in that very change of the words the wording would fail to mean the same, he would not consecrate the Sacrament. If in fact he were to add something that did not change the meaning, it is true he would consecrate, but he would sin most gravely." U

The following is by no means an exhaustive listing of questions we are frequently asked regarding our preference for the Tridentine Latin Mass. A study of them will give sufficient answers to those who maintain that the Tridentine Latin Mass is of little or no importance. Why do members of the Traditional Movement choose to uphold the Latin Mass? Are you afraid of legitimate change? A twofold question demands a twofold answer. We make the choice for the Tridentine Latin Mass because it is the Mass established by Pope St. Pius V as the form of worship for Roman Catholics. As a sign of our universality, the Latin Mass was offered on all altars of the world and could be followed by all Catholics in the same manner everywhere, regardless of nationality. We have been robbed of this unity of worship with our fellow Catholics worldwide in favor of national efforts at religious expression. These national liturgical expressions can and do vary from place to place, even from parish to parish. On the other hand, certain parochial decisions may demand changes from time to time, and these are not only allowable but spiritually profitable, following as they do, the needs of the people. However, the changes made in the modern liturgy were not only improper, but sinful and heretical. These were not pastoral changes but doctrinal ones. We are not afraid of change when the change will benefit all parties concerned; we oppose it when it affects the very heart of our Faith and the Sacraments. Just what are the changes in the modern liturgy since Vatican II that you oppose? To paraphrase a bit from Scripture, the number of changes in the modern liturgy are legion, for they are many. We could not list here the variety of abuses performed in our churches over the past 25+ years. The central change we vehemently oppose is the mutilation of the translation of the form of Consecration in the ICEL version of the Novus Ordo Missae of Paul VI, made official April 3, 1969. The words of Consecration were changed to be different from the words of Jesus Christ in the Scriptures as well as to violate the form of the Sacrament of the Holy Eucharist. As we remember from our catechism, if there is any variation in the form of a Sacrament in its three essential parts (matter, form, intention) which would change its meaning or purpose, then that variation invalidates the Sacrament. In the case of the Novus Ordo, the modern Eucharistic Prayers embody a form for the Consecration that is not just different from the traditional practice of the Roman Catholic Church, but which has been declared in past ages as a form which invalidates the Sacrament. If we are a Church which teaches doctrine consistently since the time of Jesus and the Apostles, then either we were wrong for centuries about the form of the Holy Eucharist and the modern form is correct, or vice versa. All other changes and abuses in the modern liturgies pale in comparison to this important point.

What proof do you have to offer in your defense of the Latin Mass?

Our concern is not just for a Mass said in Latin, but in the celebration of the Holy Sacrifice of the Mass as codified by Pope St. Pius V and the Council of Trent. Ours is not merely a nostalgic defense of a more beautiful and meaningful liturgy, but of one which is certainly valid while the other is not. Two formal documents of the Church, which are expressions of her infallibility, are our chief points of reference. The first is the papal Bull, Quo Primum Tempore, of Pope St. Pius V. The other is De Defectibus, eminating from the Council of Trent. Both of these documents were found in the front of all altar missals for easy reference by the priests offering Holy Mass. They were unceremoniously deleted from the ICEL version in 1969.

What is the significance of Quo Primum Tempore?

This document of Pope St. Pius V is very important to understand. In this Bull, the Holy Father explained his reason for normalizing the liturgical practice of the Church to protect it from potential abuses. He not only made illegal the celebration of a liturgy not in existence for 200 years prior to this document, but he established the Roman Mass, what we now know as the Tridentine Latin Mass, as the only form of Mass to be offered in all Roman Catholic churches throughout the world. He stated in there that no one, be he cardinal, bishop or priest, has the authority to change this decree. To do so, he said, one would incur the wrath of Almighty God and Ss. Peter and Paul, His Apostles.

And what is the significance of De Defectibus?

De Defectibus is a long document which discusses certain defects which could arise in the celebration of Mass. It is largely a point of reference in which the Church defined against any deviations in the celebration of Mass so that it would remain the same in all lands for all times. Defects were described in detail so that priests would always say Mass the same way and would overcome the effects in celebration in the same way. Most of the defects mentioned affected the legality of the Mass and, if performed, would make the priest guilty of sin but not affect the heart of the Mass. One part (Section V) describes the very words of Consecration. The Church, in this decree, defined which are the words of Consecration that had to be said for transubstantiation to take place. This is the form of the Sacrament. The Church also defined that if anyone changed these words so as to change the meaning to be implied, then no transubstantiation would take place. In other words, changes in the words of Consecration similar to those of the ICEL liturgies are violations of De Defectibus, and these violations affect the validity of the Sacrament. In plain English, the ICEL versions of the modern liturgies are invalid. This is a most serious statement and one which cannot be passed over lightly.

But cannot one pope change what another pope has done?

In pastoral matters, yes; in matters of Faith, no. If a pope wished to abolish Lent or change the Friday abstinence, this would not affect Faith. We would be sorry if he did so, because it would give way to spiritual weakness, but such changes would not be in matters of Faith. However, anything that has been defined by the Roman Catholic Church, her councils and her popes as certain (de fide) and which must be believed for salvation, cannot be changed from one pope to the other. They come to us from God Himself and admit of no change. If it were possible for the Church to change doctrines of divine revelation, we would not know what to believe as Catholics nor would we be certain of the infallible, consistent guidance of the Holy Ghost. Ours would not be an apostolic Church since we could easily change what the Apostles themselves taught on the whim of a new teacher, a false prophet.

What changes were made in the Consecration of the Mass? Did these changes affect the meaning, as De Defectibus warned about?

There are two changes about which we are gravely concerned. The first is the change of the very words of Christ Our Lord when He said that the chalice of His Blood was being offered "for you and for many", so that sins may be forgiven. The Latin form is "pro vobis et pro multis". The ICEL translation renders these words "for you and for all" (pro vobis et pro omnibus). Many and all do not mean the same thing, and the Catechism of the Council of Trent teaches that there are serious reasons why Our Lord used the words "for many" instead of "for all". Besides, Jesus did not use a form of Aramaic in which the words He spoke have the double meaning of many/all, even though some modern teachers claim He did. The other change is the removal of the term "the Mystery of Faith" (Mysterium Fidei) from the words of Consecration and placing it after the elevation of the chalice and host together in the modern liturgy. Mysterium Fidei is an essential part of the form, as taught in De Defectibus. To eliminate it is to alter the form of Consecration and to change its meaning.

What is this ICEL that you refer to? Did they not have the authority to make these changes?

The International Commission for English in the Liturgy (ICEL) was formed following the Second Vatican Council to implement change in the liturgical form. Many who sat on this Commission were not even Catholics themselves, but were Anglican ministers. The modern liturgy was rendered acceptable to Protestants because it closely parallels the Anglican Book of Common Prayer. It was the Novus Ordo Missae present in the Church today that came out of this Commission. No one has authority in the Church, not even the pope or a papal Commission, to make changes that affect Faith. In 1910, Pope St. Pius X stated in Ex Quo, Nono: "It is well known that to the Church there belongs no right whatsoever to innovate anything touching on the substance of the Sacraments." In 1947, Pope Pius XII taught in the apostolic constitution Sacramentum Ordinis: "As the Council of Trent teaches, the seven sacraments of the New law all have been instituted by Jesus Christ, our Lord, and the Church has no power over the substance of the Sacraments." The words of Consecration touch on the substance of the Holy Eucharist, so the Church has no right to make innovations - novel changes - in this area. Understanding all this, do we regard the Novus Ordo Missae as sinful or invalid? Should we attend it? The Novus Ordo Missae is both sinful and invalid. It is not merely sinful, meaning that the changes were wrong but not invalidating -- it is a danger to Faith and a sin to say or attend because it is invalid. From what has been outlined above, the Novus Ordo is a contraditction of the infallible teachings of the Roman Catholic Church. It is not the true Holy Sacrifice of the Mass, but it gravely patterns the innovations of the Protestant Reformers Cranmer, Luther and others. Centuries ago Catholics went to death rather than accept the liturgies of the Reformers as valid and acceptable. Would that we could share some of their spirit! We must continue to remind the priests, bishops and cardinals of the errors in the Novus Ordo Missae. They must return to us that form of the Mass which, of certainty, gives us Jesus in the Holy Eucharist, and not a counterfeit form of false worship. These past few pages outline some very powerful arguments against the Novus Ordo Missae. It would do us no good to study them if we didn't wish to make others aware of the seriousness of our current situation.Feel free to photocopy these pages, especially making them available to members of the clergy. Reprints of this article in booklet form are also available from the Society of Traditional Roman Catholics for a donation. When corresponding with us on this subject, please mention the article "Defending The Tridentine Mass". Bulk orders of this and other reprints of past articles of The Catholic Voice are likewise available. They can be used in passing out to family, friends, and to leave in church vestibules and pamphlet racks. Please write for further details or see Page 2 for a listing of our important reprints.


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