The Novus Ordo Missae at 50
by Gustavo Maldocena
Taken from https://radiocristiandad.org/2019/09/12/50-anos-del-novus-ordo-missae-28/
September 12, 2019
Translated from the Spanish by Roberto Hope Sánchez Mejorada
It has been 50 years since the Novus Ordo Missae....It has been 50 years since the second Protestant reform.... With this non-Catholic reform begins the operation of suppressing the holy sacrifice,
After having studied the history of the Holy Mass since Saint Peter up until Saint Pius V and having analyzed the various parts of the Holy Mass of the Roman Rite and its corresponding prayers, we have considered the remote and immediate antecedents of the new mass. Following that we undertook a general and particular study of the latter. In this way, we considered the authors and the purposes of the new Mass, we examined the explanation of the new Mass, especially the Institutio Generalis, given by the modernist innovators.
Four essential points of the first version of this document drew our attention and demanded their study.
a) Transsubstantiation.
b) The propitiatory character of the sacrifice.
c) The priestly character of the sacred minister.
d) The definition of the new Mass.
Once this analysis has been completed, we proceed with the study of the changes brought about in the Novus Ordo Missae.
We already know that the authors of the new Mass subjected the Catholic Mass to what, in agreement with Bugnini himself, we are compelled to call it a revolution. Indeed, the father of the new Mass, the undertaker of the Catholic Mass. Annibale Bugnini, in a press conference of August 4, 1967, said;
It is not about just retouching a highly priced work of art, sometimes it becomes necessary to provide new structures to entire rites. It is about a fundamental restoration, I would say it is almost about a refounding and, in some aspects, a new creation.
The aim of the Novus Ordo, therefore, was to make the Old one disappear..Paul VI's reform is characterized by an intent to tear down the past. While Saint Pius V authorized keeping all the rites that had existed for over two hundred years, Paul VI sought to eliminate them all.
The reformers absolutely sought the disappearance of the Roman Missal, the annihilation of the Roman Rite. We discovered in this intention what Dom Guéranger denounced about the Jansenists "The primary characteristic of the anti-liturgical heresy is the hatred of tradition in the divine worship formulas" Why eliminate the ancient rite? The authors of the new rite confess: "The emphasis placed by the Roman Rite on the notion of sacrifice is problematic from an ecumenic point of view", declared Max Thurian in 1968.
Going now into details, a quick and rough study of the rites of the Novus Ordo Missae reveals three major characteristics:
1) a general relaxing of the liturgy.
2) a denaturalization of the Offertory
3) attacks against the Roman Canon
In the last Special we have considered the matter of the general relaxation
Today, we will cover the second characteristic.
Denaturalization of the Offertory
As all protestants, Max Thurian, of the Taizé community, held doctrines on the Holy Mass that had been condemned by the Church. Nevertheless, he considered he could use the new rite introduced by Paul VI in 1969.
You, Catholic priest, do not profess Max Thurian's errors, and yet, in conscience you believe you can celebrate Mass using such a new rite. And you, simple parishioner, also do not profess Max Thurian's errors, yet, in conscience you attend a mass celebrated by a priest following the new rite. Who interprets the Novus Ordo Missae correctly, you or Max Thurian?
This is a question no enlightened Catholic can neglect to study, since the Holy Mass occupies a prominent position in Catholic worship and salvation of souls. The offertory is a very important part of the Mass. By its nature, what should it contain? An offering in a spirit of oblation and propitiation and not just a presentation of gifts.
A Mass without an offertory cannot be accepted by right doctrine. Does a Mass sans offertory that in lieu of it displays the simple presentation of gifts devoid of a true sense of propitiatory oblation respond to proper doctrine?
On April 4 this year in the installment titled De San Gregorio Magno a San Pío V (From Saint Gregory the Great to Saint Pius V), we covered the Development of the Offertory. From there we summarize:
HISTORY OF THE OFFERTORY
In the first centuries, the offering of the matter for sacrifice was made by the faithful. These offerings would consist mainly of bread and wine but also of other gifts. What was necessary for the sacrifice was bread and wine, which were taken to the altar by the deacon, the rest was used for the sustenance of the clergy and for the poor.
Beginning in the fourth century, this procession was accompanied by a Psalm. The antiphony of this Psalm was maintained after the abandonment of the procession and it constitutes our current Antiphony.of the Offertory. At the end of the offering, the bishop woul recite a prayer over the gifts for the sacrifice. Saint Gregory's Sacramentary speaks of an Oratio super oblata (prayer over the offerings) but Bossuet says that it was sometimes called Oratio super secreta (prayer over the separated gifts). This would explain its current name of Secreta, Such was the essential part of the Offertory, offerings of the faithful and prayers over the offerings.
The offerings of the faithful gradually went out of use; but in the Gaul, to penetrate more deeply in the significance, priests and faithful had become accustomed to recite certain private prayers in the course of the oblation. They appear in the ninth century in the Gallic and Mozarabic Missals, and the Roman Missal adopts them between the eleventh and the fourteenth century.
It is interesting to see how, in the meantime, these simple private prayers were put in order to highlight each aspect of the Offertory. Thus way several Saintly Bishops have judged it proper to distinguish:
— the oblation of the bread and wine
— the oblation of ourselves
— the invocation of the Holy Ghost
— the detailing the motives of our oblation
The perfecting of the Offertory is done gradually. The Cartusian and Dominican rites approximately correspond to the rituals used between the eleventh and the thirteenth century. and allow us to get an idea of this
By the fourteenth century the Offertory had been completed. It is under this form that it was to be codified two centuries later by Saint Pius the Fifth in the Roman Missal of 1570. and it will have no further changes from then on-
The meaning of the Offertory (reasons for this development)
This offering is the one Jesus Christ makes of himself to His Father, even when it takes place only at the moment of consecration. As the Divine Light, too intense for our eyes, would blind us if we received it immediately, the Church refracts it in rays of different colors through the prism of the Sacred Liturgy, the Mass prayers are rays that show the different shades of a single sacrifice that attains its maximum intensity at the middle of the Canon.
¿What is specific in the canon? Bread and wine are not offered in themselves, as the only sacrifice in the mass is that of Jesus Christ. Under the signs of the bread and the wine it is already the sacrifice of Christ, it is the Immaculate Host what is previously offered. Our offer of bread and wine has no value in itself, only the sacrifice of the Son is acceptable to the Eternal Father
Why then offer bread and wine before they have been transubstantiated? Why not make present the Holy Victim immediately, the only one that can intercede on our behalf? For convenience; before it being transubstantiated into the Body and Blood of Christ, the bread and the wine must be separated, dedicated to God.
It is true that they will not remain substantially after Consecration, but the appearances of bread and wine, the accidents, will involve the Divine Savior, and just as a sacred cup that is about to contain the Body or Blood of Christ cannot be used without having been previously consecrated or blessed, it is very convenient to dedicate the bread and the wine that will lend their appearance to God.
Just as the bread and the wine, the oblation of the faithful is relative, it does not by itself have its reason of being, and it only takes its significance by the oblation of Christ, on which it absolutely depends. Therefore, there is no sacrifice of the faithful separate from the Sacrifice of Christ. It is in and by the Sacrifice of Christ that the oblation of the faithful takes its reality.
But precisely because of this Sacrifice of Christ, which is what is essential, occupies the main place in the Mass (the Canon), the Offertory serves to manifest the sacrifice of the faithful.
The Offertory, then, is.
— an offering previous to the sacrifice of Christ'.
— and in this prior offering, the (relative) offering of the bread and the wine, representing the (relative) sacrifice of the faithful.
At the moment of adoration, in the Consecration, there is no longer bread or wine nor sacrifice of the faithful but only the single sacrifice of Christ, Head of the Church, offered under the species of bread and wine.
While that moment is being awaited, the Offertory highlights the relative human part of the Sacrifice,.A delicate role that implies (provisionally) putting what is relative in the foreground, without forgetting, however, its relativity and without concealing the perfect Sacrifice. The prayers introduced in the Middle Ages are very appropriate to manifest all of this. Father Calmel O.P. has summarized this doctrine clearly in his article Le Repas Mystique of June 1970.
Thanks to the Offertory, that makes reference to the Passion,we are admonished from the beginning of the Mass, properly called, (what precedes it is only the pre-Mass) that the Church will make something entirely different to a simple meal commemorating Christ's death and the Last Supper. The Church will make Christ's Sacrifice present on the altar. Jesus Christ will soon be present as properly sacrificed under the appearances of bread and wine. This is why, after separating the bread and the wine, that the Church takes so much care to make it clear that they are being reserved for the sacrifice, that it already offers them symbolically in view of the Holy Sacrifice and of the Communion.
This offertory is about something entirely different from thanking Our Lord for His having made the fields flourish; it is about something much different from blessing the meal given us by God as we do before sitting at the table. It is about offering the bread and wine in preparation for the oblation Christ will make of his body and blood when, by ministration of the priest, the bread turns into His Body and the wine into His Blood.
From the Offertory, as soon as we uncover the chalice; as soon as we have the paten in our hands, as soon as we lift the cover of the pyx with the three small hosts, we want to highlight the sacramental destination of the bread and wine, we want to get disposed to what the Lord will soon accomplish through our ministry, we make our best effort to make our internal offering concur with the offering in our hands; we absolutely wish from our first contact with the host and with the chalice to understand and make understand the sacramental purpose of our offering and leave no room for misunderstanding of our intention
This is quite different from the blessing of a meal, no matter how devout or how more solemn it is than in the usual manner. It is something much different from an expression of gratitude for the fruits of the earth and of the labor of man, It is something different from the preparation for an empty and ineffective commemoration of the Last Supper,
It is an offering the signification of which is unique: to prepare the sacrifice of Christ that will be offered in all its reality by the double consecration; it is preparation for communion, which will become real by virtue of the dwelling of the body of Christ in us under the appearance of bread, it is the preparation for these mysteries without any possible ambiguity and to dispose ourselves internally for them.
The prayers of the offertory
That this is the true meaning of the ancient offertory we have proof in the Oriental Liturgies which have many parallelisms with the Latin Liturgy, and from the testimony of Fathers of the Church. The ritual of the waterdrop mixed with wine is an occasion for many Fathers of the Church to specify the union of our sacrifice with that of Christ.
But this intention, which explains and implies the offering by the faithful is not explicit in the rite; for that reason the Liturgy requires that the words express the gesture that takes place. For this reason it was normal that the gesture of the offertory be supported by vocal prayers. It was necessary to mention the significance of the offering and, to do that, remind explicitly the meaning of the Holy Sacrifice and the purpose of the Holy Mass.
The Offertory prayers, as they ere codified by Saint Pius V constitute in that way a magnificent explanation of the offering, they manifest in each one of its elements: offering of the bread, offering of the wine, offering of the faithful, invocation of the Holy Ghost, etc. It is truly a development, an unfolding of the Offertory. Let us consider these prayers:
a) Oblation of the bread;
The first prayer Suscipe Sancte Pater already summarizes everything that is useful to know about the Sacrifice.
Receive, O Holy Father, omnipotent and eternal God. This immaculate host that I, your undeserving servant, offer You, my live and true God, for my innumerable sins, offenses and negligences, and by all circumstants, as well as for all Christian faithful, alive and dead; that it may profit me and them for the salvation of the souls.
Whom is the sacrifice offered to? To God Holy Father, omnipotent and eternal God.
Who is the one who makes the sacrifice? The priest "that I, your undeserving servant offer to you"
It is quite convenient that the first prayer of the Offertory manifests the peculiar character of the priest; he does not offer these gifts in the same way that the faithful do, since he is marked with the Sacrament of Order, and it is through his hands that Jesus Christ will offer His sacrifice. Therefore, we can understand why he is the first to invoke Divine Mercy for his sins, making emphasis on his indignity,
What is being offered? "This spotless host" that is Jesus Christ, the offering of Whom will become a reality in the Consecration.
What is it offered for? "to atone for my numberless sins, offenses and negligences"
By whom? By the priest first, then by the faithful alive or dead, to attain eternal life: "on behalf of all here present and likewise for all faithful Christians, living and dead, that it may profit me and them as a means of salvation and life everlasting."
b) Preparation of the Holy Chalice.
The priest recites the prayer Deus, que humanae substantiae, blessing and pouring a drop of water on the wine to be consecrated.
O God, + Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew; by the Mystery signified in the mingling of this water and wine, grant us to have part in the Godhead of Him Who hath deigned to become a partaker of our humanity, Jesus Christ, Thy Son our Lord; Who liveth and reigneth with Thee, in the unity of the Holy Ghost, God. World without end. Amen
This rite of water mixed with wine comes from our Lord Jesus Christ. It was a Jewish custom . Saint Justine mentions it as coming from Christ already in the year 150. This rite manifests the union of human nature with divine nature in the person of our Lord. The Greek fathers also saw here the remembrance of the water and blood that ran from the side of Christ. Finally, it is a symbol of the inclusion of our offering in the sacrifice of Christ.
The prayer that accompanies it is also very ancient, it is about a Christmas Roman Collect modified somewhat (by the introduction of "by the mystery of this water and wine") already present in the Sacramentarium of Saint Leo the Great (+461); it enters in the Ordinary of the mass in some dioceses around year 900. This prayer, just as we find it in the group of missals of the tenth and eleventh centuries, copied from the Renanian Ordinary of Saint Gallen, taken to Italy and Rome by the Benedictines. It is a marvellous summary of the history of salvation (Incarnation and Redemption). The entire meaning of the Holy Sacrifice is summarized there; while the drop of water expresses our adherence to the Redemption.
c) Oblation of the chalice
The offering of the Chalice is analogous to that of the Immaculate Host, but the first person plural stands out.
We offer unto Thee, O Lord, the chalice of salvation, entreating Thy mercy that our offering may ascend with a sweet fragrance in the sight of Thy divine Majesty, for our own salvation, and for that of the whole world. Amen.
This prayer is quite old (eighth or ninth century) and in all cases prior to earlier than its introduction in the Roman Rite.
d) Oblation of the faithful, In spiritu humilitatis.
Having the oblation of the bread and wine ended which also represents relatively the oblation of our persons, it is appropriate that a prayer explicitly mentions this offering of ourselves and it is here that it is done in an unequivocal manner : … suscipiamur a Te, Domine
Humbled in spirit and contrite of heart, may we find favor with Thee, O Lord: and may our sacrifice be so offered this day in Thy sight as to be pleasing to Thee, O Lord God.
This prayer goes back at least to the ninth century, and is inspired by that of the three young men who were thrown into the furnace by Nabucodonosor because they refused to adore an idol. Deprived of Temple and sacrifices, these youths begged God to accept them in holocaust.
e) Invocation of the Holy Ghost: Veni Sanctificator
Come Thou, the Sanctifier, Almighty and Everlasting God, and bless + this sacrifice which is prepared for the glory of Thy holy Name.
Why invoke the Holy Ghost in particular in offering the sacrifice? This is a trait common to all liturgies: The Greeks have this invoking of the Holy Ghost after their consecration, but it was normal to the Roman Rite, preoccupied more with the logical order, to place it before the properly sacrificial action.
There are two reasons to justify invocation of the Third Person of the Holy Trinity:
1st - The sacrifice necessarily has to be accepted by God. Since the sacrifice is ready, it is appropriate to resort to this divine intervention, attributed traditionally to the Holy Ghost as it is demonstrated in the Secret of Pentecost Friday: Lord, may the sacrifice offered in thy presence be consumed by that Divine fire with which the hearts of the Apostles were lit.
2nd - Since the body of Our Savior was formed in the most pure womb of the Virgin Mary by operation of the Holy Ghost, it is also by the operation of the Holy Ghost that He be made present on the Altar: If it is only through transsubstantiation that this can be effected, this invoking of the Sanctifier is normal
It cannot be questioned that this prayer by which we request the coming of the Holy Ghost to make out of the bread the Body and of the wine the Blood of Jesus Christ is very ancient , as it can be found in the liturgy of the Greek. Saint Cyril of Jerusalem (fourth century author) tells us in formal terms that this prayer is of common use in the churches: In the West, we find ths prayer in the Irish liturgy of the eighth century. In solemn masses an incensement of the oblation is inserted here.
f) Lavabo
The washing of the hands, which used to have a practical purpose, serves above all to symbolize the indispensable purity of the sacrificer.
The custom of quoting the verses of Psalm XXV (Lavabo inter innocentes manus meas…) extended itself in the eleventh century. Mentions of the altar, of the prayers of praise, of the House of the Lord and of the holy assemblies are highlighted, all of them expressions that agree with the celebration of the Holy Mass,
I will wash my hands among the innocent, and I will encompass Thine Altar, O Lord.That I may hear the voice of praise, and tell of all Thy wondrous works.I have loved, O Lord, the beauty of Thy house, and the place where Thy glory dwelleth. Take not away my soul, O God, with the wicked, nor my life with men of blood. In whose hands are iniquities, their right hand is filled with gifts. But as for me, I have walked in my innocence; redeem me, and have mercy on me. My foot hath stood in the right way; in the churches I will bless Thee, O Lord. Glory be to the Father.
Psalm 25, from which these versicles are taken, make Our Lord speak asking God Father to accept the perfect sacrifice He has come to offer.The versicle "I have walked in my innocence", therefore, does not apply to the person of the priest but to Jesus Christ. (see Dom Gueranger, Explanation of the Holy Mass).
g) Oblation to the Holy Trinity; Suscipe, Sancta Trinitas…
Receive, O Holy Trinity, this oblation which we make to Thee in memory of the Passion, Resurrection and Ascension of our Lord Jesus Christ; and in honor of Blessed Mary ever Virgin, of blessed John the Baptist, the holy Apostles Peter and Paul, of these and of all the Saints. To them let it bring honor, and to us salvation, and may they whom we are commemorating here on earth deign to plead for us in heaven. Through the same Christ our Lord. Amen.
After the incenseing and the Lavabo, the prayer Suscipe, sancta Trinitas… calls the faithful´s attention to the central idea of the Mass: that of sacrifice. It gathers in a kind of synthesis all the different offerings detailed above. But this prayer, however, does not constitute a duplication because it expresses three essential truths not formulated previously (although they often figure implicitly).
— Suscipe, sancta Trinitas: the sacrifice is offered to the One and Triune God, as He Himself revealed to be.
— Ob memoriam Passionis: The sacrifice, from the beginning. must refer explicitly to the sole sacrifice that is agreeable to God, by means of which He accepts ours: The Passion of His Son.
— Et in honorem Beatæ Mariæ semper Virginis…: Because the saints are part of the sacrifice offered.
In Jesus Christ the entire Church is recapitulated; the entire Church is offered. For this reason it is important for us, members of the militant Church, to clarify here that the Triumphant Church is also offering itself with us. For us, who hope for the happy effects of the sacrifice, it is already a promise of success.
A word in this prayer evokes strongly this truth: et istorum (in honor of these) What is it all about? The Saints, whose relics are enclosed in the Altar (we know that the early Christians celebrated the mass on the tomb of the martyrs). The Altar, that represents Christ, incorporates the relics that represent the sacrifice of the saints.
The entire triumphant church is part of the sacrifice offered in the Holy Mass, just as the relics are part of the altar. In altari, Ecclesia concorporalis et consecramentalis est Christo (On the altar, the Church forms with Christ one body and a single sacrament, said Alger of Liège (+ 1130). Saint Augustine has expounded abundantly on this aspect in De Civitate Dei, L 22, c. 10)
The Church venerates especially the Virgin Mary, she addresses Her to offer the sacrifice She offered, first and appropriately, by virtue of the personal relationship that She had with the Divine Word, incarnate in Her most pure womb. This prayer, admitted in the Roman Missal in the twelfth century, it in essence goes back to the Ambrosian Liturgy.
h) Interchange of prayers. The priest kisses the altar, turns back to face the people and, opening his arms and then closing them says:
Pray, brethren, that my Sacrifice and yours may be acceptable to God the Father Almighty.
And the people respond praying for him in this terms
May the Lord accept the Sacrifice from thy hands, to the praise and glory of His Name, for our benefit and for that of all His holy Church.
The priest responds; Amen.
We see, then, how the Latin Rite, in having received prayers of a Gallican origin to the development of the Offertory, has maintained her own character; she gave them a logical arrangement, detailing each aspect of the offering. The result is so expressive that in the Middle Ages the Offertory was designated the "Small Canon". Certainly, the Offertory expresses the same ideas as the Canon, but it is a pre-offering that necessarily has to be different from the true offer-sacrifice (of the Canon) due to its specific double function:
— the putting apart and sanctification of the matter of the sacrifice.
— the manifestation, by means of the offering, of these materials (that will give sensitive accidents to the Body and Blood of Christ), of the union of our sacrifice with that of Christ,
Such is already the implicit meaning of the old Offertory that the prayers of the Middle Ages simply make explicit. Even more, the need for this development was demonstrated later, in the sixteenth century by the attack of the Protestants against it.
The Offertory assumes in this way a new importance as a bulwark of the Holy Sacrifice: The venerable prayer in the Canon, in which the Holy Sacrifice takes place, is in this way protected against any enemy incursion, against any profanation. Access to the Canon cannot take place without going through this fortification that is unquestionably Catholic
Let us recall with what zealous care the early Christians protected the heart of the Holy Sacrifice against any profane look, It was prohibited that an incredulous person watch it or listen to the most minimal word. Even the catechumens were excluded from it, and it was a grave fault to reveal the venerable text of the Canon to anyone that was not sufficiently informed about the significance of the mysteries, because it meant exposing it to an erroneous interpretation, and in such way being profaned-
The bulwark of secret having disappeared, it became necessary to erect another one, and the development of the Offertory during the Middle Ages offered the immense advantage of providing, even before the Sacred Action, a detailed introduction to its celebration. The Offertory gives its meaning to the Holy Mass, it defines it, it protects the Canon.
Dom Gueranger taught that change in liturgical matters can only be justified by a more precise expression of the doctrine. The unfolding of the Offertory provides a brilliant example of this.
THE PROTESTANT OFFERTORY
In explaining the Protestant attitude regarding the Offertory, Pastor Reed writes:
«The procession of the offertory continued taking place in various locations up to the Middle Ages. When it finally disappeared, it was replaced with a series of ceremonies and prayers of an entirely different character. These were developed as a priestly function, not as an action of the people. These anticipate the consecration and the "miracle of the Mass" and invoke God´s benediction in sight of the Eucharistic sacrifice that was about to be offered.»
In the fourteenth century, what was called the "small canon" included, besides the prayers,, the mixing of water and wine, the offering of the host and chalice, incensing of the altar, of the bread and the wine, the washing of hands. The prayers of the offertory were of diverse origins, mainly Gallican. It was recognized that they were of lesser quality than the canon prayers that followed them. The central prayer of the offertory, Suscipe Sancte Pater is a perfect exposition of the Roman Catholic doctrine on the Holy Sacrifice of the Mass.
All the reformers rejected the Roman Offertory and its idea of an offering made by the priest for the expiation of sins, in its place it was substituted by an expression of gratitude made by the faithful. Luther, with his conviction that the sacrament is a gift of God to man and not an offering of man to God, called the Roman offertory an "abomination" in which one "understands and feels the oblation everywhere".
Repudiating everything that has an indication of sacrifice and offering, along with the entire canon, Luther writes: «let us conserve only what is pure and saintly and that our mass be ordered in that manner» (Formula missæ, 1523)
The Lutheran pastor is entirely right where he says that "the central prayer of the offertory. Suscipe Sancte Pater is a perfect exposition of the Roman Catholic doctrine on the sacrifice of mass". If Luther and his followers have rejected categorically the Catholic Offertory, it is not, in the end, for historical reasons; it is rather due to the uncontestable sacerdotal and propitiatory character of its prayers.
Proof of this is that Luther and his followers never hesitated to introduce new prayers and ceremonies when the matter came to clarify his new ideas on the Mass. This happened as we have covered in the Last Special with the Confiteor prayers composed by the pseudo reformers in the middle of the sixteenth century; the same happened with Luther's repudiation of the sacrificial character of the Mass, which, nevertheless, he recognized it as of Patristic origin,
As we shall see below, in the Novus Ordo, as is admitted by the modernists themselves, no longer is it asked for God's benediction of the bread and wine but man praises God for the bread and wine that He has given him and that he now offers.
Quoted Reed's text shows clearly the Lutheran character of this conception of the Offertory. that may appear to be orthodox to a naive reader,
The new Offertory keeps expressions that at first sight would be in contradiction with Luther's doctrines regarding forgiveness of sins and the Mass in general: "sacrifice", "contrite heart", "offerings" of bread and wine, "cleanse me" of my iniquity, etc. However, a careful analysis of the texts shows that these expressions are found in almost identical terms in the versicles of the Psalms and other texts of the offertory of the Lutheran dinner. For example, these versiclñes of Psalm 50:
Wash me thoroughly from my iniquity and cleanse me from my sin!
For I know my transgressions and my sin is ever before me.
Create in me a clean heart, O God and renew a right spirit within me.
My sacrifice 0 God is a broken spirit
You will not despise, 0 Lord, a broken and contrite hear
then will you delight in right sacrifices, oblations and holocausts
In the Novus Ordo, as well, the Offertory takes up this direction. The procession of the Offertory, re-established in several Lutheran communions, insists on the presentation of gifts on the part of the people.
And the name given to the Offertory [in the new Catholic mass] "preparation of the gifts" (Institutio, article 49) tries to introduce among Catholics the idea that the priest´s action in this part of the mass essentially consists of the "preparation of the bread and wine for its administration to the people. At the same time, as a simple accompaniment, some prayers are recited or sung.
The Lutheran rubrics say: "if there is to be communion, the minister now prepares its administration" . "When there is to be communion, the minister, after a silent prayer and during the chant of the offertory, shall uncover the vases and will prepare reverently the administration of the holy sacrament"
The Institutio Generalis, articles 49 and 50 says:
Preparation of the gifts
49- At the beginning of the Eucharistic Liturgy, the gifts that will be converted into the Body and Blood of Christ are taken to the altar The altar or Table of the Lord, which is the center of all Eucharistic Liturgy, is prepared in the first place, and on it the corporal, the purifier, the missal and the chalice are placed. The offerings of bread and wine are then brought, as it is laudable that they be presented by the faithful. When the offerings are brought by the faithful, the priest or deacon receives them in a proper place and it is they that take them to the altar. Even though the faithful no longer bring bread and wine of their own to be used in the liturgy, as is was done in ancient times, the rite nevertheless maintains its force and its spiritual significance. Money or other gifts for the poor or for the Church brought by the faithful or collected in the church are to be placed in an appropriate place away from the eucharistic table.
50- This procession in which the gifts are carried is accompanied by the Chant of the Offertory that is extended at least until the gifts have been deposited on the altar. The norms on the manner of singing it are the same as for the chant of entry. If it is not sung, the antiphon of the offertory is omitted.
It is hard to believe, not what is evident by these few proofs, but that the neo-FSSPX should have accepted, celebrated thanked and disseminated the Motu proprio of 2007 which tries to make admit that: "The Roman Missal promulgated by Paul VI and the Roman Missal promulgated by Saint Pius V are two expressions of the "lex orandi" of the church and do not induce any division of the "lex credendi" of the church; they are in fact two uses of the same Roman rite
We should also be aware that the "Prayer of the Church" also known as "Universal prayer" , ""General prayer" or "prayer of the faithful" is part of the Lutheran offertory. This part of the mass, that had ceased to be used, was re-established before the offertory by Vatican II (Sacrosanctum concilium 53)
«Prayer of the faithful»
53- Reestablish the "common prayer" of the faithful after the Gospel and the homily, especially on Sunday and feasts of precept, so that with the participation of the people, pleadings be made for the Holy Church, for the rulers, for those who suffer any kind of needs, for all men and for the salvation of the entire world.
And the Institutio (article 45) presented it as a prayer in which the people "exercises its priestly function". Modernists give it great importance calling it "priestly intercession of the people of God, belonging to the structure of the celebration itself, as one of the many fixed, invariable and imperative elements"
How insane, isn't it? or most accurately, heretical.
Now, with respect to this so-called prayer of the faithful. Lutheran pastor Red wrote:
it is one of the basic elements of the liturgy , and without doubt the one that more than any other illustrates the active exercise of the congregation in their priestly function as believers. It is instinctively felt that the main service of the Day of the Lord or some other commemoration would not be complete without such a form of prayer, noble, pure, and acceptable. The Reformation restituted this general prayer of the Church in the Lutheran and Anglican liturgies after it had degenerated during the Middle Ages as a series of commemorations of the disappeared, invocation of the saints, etc. scattered throughout the Offertory and the Canon."
Insane men as this one ..., concretely six heretics, collaborated in the drafting of the new mass disorder... Among the Lutherans as well as according to Vaticanesque Novus Ordo, the prayer of the faithful is directed to God in favor of the rulers, of those who suffer any necessity, of all men for the salvation of the entire world- Lutherans recite it without interruption, or with a response given by the faithful following each invocation. In accordance with the post-conciliar reforms and the new disorder. The faithful respond to each invocation of the priest: Lord, hear our prayer".
Referring to the offertory and the prayer of the faithful in the protestant liturgy, Pastor Reed writes:
The developments of the Reformation restored in this manner for the communion service [that is, of the dinner] two important characteristics of the ancient Christian worship: the offering of gifts and the offering of praise and intercession on the part of the people
We find these elements in the novus ordo missae..., would they express the same faith as the Vetus Order codified by Saint Pius V,,,?
Insane, isn't it?
No!
It's about heretics on the one hand (the modernists), and traitors on the other (those of the neo-fraternity) and among them, those in the middle position that now benefit from the motu proprio. Oh, by the way, regarding them, I quote here from Dante´s Divine Comedy (The Inferno Chant III 28 to 43):
Here sighs with lamentations and loud moans resounded through the air pierc’d by no star, that e’en I wept at entering}
Horrible languages, outcries of woe, accents of anger, voices deep and hoarse, with hands together smote that swell’d the sounds, made up a tumult, that for ever whirls round through that air with solid darkness stain’d, Like to the sand that in the whirlwind flies.
I then, with error yet encompass’d, cried: “O master! What is this I hear? What race are these, who seem so overcome with woe?”
He thus to me: “This miserable fate suffer the wretched souls of those, who liv’d without or praise or blame,
With that ill band of angels mix’d, who nor rebellious prov’d nor yet were true to God, but for themselves were only. from his bounds Heaven drove them forth,
I then: “Master! what doth aggrieve them thus, that they lament so loud?”
He straightly replied: “That, I will tell thee briefly. These of death no hope may entertain: and their blind life so meanly passes, that all other lots they envy.
Fame of them the world hath none, nor suffers; mercy and justice scorn them both. Speak not of them, but look, and pass them by.”
The New Concept of the Offertory
In its specific characteristics, the Offertory of the Roman Rite, which has always been one of the main elements to distinguish the Catholic Mass from the Protestant dinner has been abolished by the new bugnini-montinian disorder. Let us see in what and how we can say such elimination has been produced
As we already know, the true sacrificial offering made in the Holy Mass is not in the Offertory but in the offering Jesus Christ makes of Himself to the Holy Trinity at the moment of consecration. The true victim in the sacrifice of the mass is not the bread and wine nor the faithful but Jesus Christ.
Then, why the offertory?
In making a sacrifice we offer to God a victim instead of ourselves, as a symbol of our gift. It is the fundamental element of any sacrifice. In the Holy Mass it is Jesus Christ who immolates Himself for us. In uniting ourselves to Him, we must offer Him in our stead, and offer ourselves with Him. However, the oblation that Our Lord makes of Himself is not visible to our eyes, as it is not shown in a way perceptible to our senses. Therefore, it is convenient that by means of a perceptible element, the nature of the sacrifice that is about to take place and the various oblations that will be made.
This is the object itself of the Roman Offertory, Therefore during it we declare:
— What the sacrificial oblation consists of.
— The offering of ourselves
— The propitiatory purpose of the Mass
It then is appropriate to make these three elements evident which, constituting the fundamental characteristics of the Roman Offertory, distinguish clearly the Catholic Mass from the Protestant dinner.
1st. The oblation of Our Lord actually takes place at the moment of the consecration, but so that the nature of the sacrifice be manifested from the beginning, in the Roman Offertory there already are a collection of prayers that make known what will be the true victim and, in anticipation, offer this victim to the Holy Trinity.
2nd. The offering of ourselves to God through Christ our Lord is symbolized also by the offering of the bread and wine, Secondarily it is also symbolized by the eventual offering of other material goods.
We must take into account that such symbolism is made effective only if the bread and wine, at the moment of being placed on the altar, are not only presented to God but truly offered in a spirit of sacrifice. In other words, the gifts referred are consecrated to God.
Saint Robert Bellarmine teaches:
It should not be denied that in the Mass, in a certain way, the bread and wine are offered , and that therefore they are a part of what is sacrificed. In Mass , the bread and wine are not offered as a complete sacrifice, but as an inchoative sacrifice that is to be completed. The oblation of the bread and wine that precede the consecration is part of the integrity and of the plenitude of the sacrifice (De Missa, book I, chapter. 27).
3rd. The Roman Offertory, by means of various prayers, signals, as we have seen, the propitiatory character of the sacrifice.
Summarizing: the purpose of the offertory has always been to offer the materials of the sacrifice (the bread and wine that are so be transubstantiated), Therefore, it is about offering beforehand the Body and Blood of Christ at the same time that the bread and wine are offered (which manifest the offering of the faithful) as well as to manifest the incorporation of the faithful into the Sacrifice of Christ.
In this perspective, the oblation of the bread and wine must manifest the propitiatory end of Christ´s Sacrifice, that the oblation pre-signifies. The traditional prayers, so admirable both by their theology and by their piety, perfectly manifest the two complementary aspects that should always be supported simultaneously:
1st. On the one hand, Jesus Christ´s sacrifice, propitiatory, is the only one that can be acceptable to God since the original sin. Man cannot, then, offer anything aside from this Sacrifice: everything should be offered for Him, with Him, in him.
2nd. On the other hand, this Sacrifice, which merits the salvation of man, is not applied to man automatically, but man must incorporate it voluntarily. ("God, who redeemed you without you, will not save you without you" says Saint Agustine).
Now then, these three elements disappeared from the new Offertory and were replaced with a simple "preparation of the offerings" or "presentation of the gifts", which represent a new concept of Offertory, fundamentally different from the one of the Roman Rite codified by Saint Pius V
Besides, several expressions of other principles that distinguish the Catholic religion from Protestantism have been either suppressed or attenuated:
— The reference to the fall of our first parents was eliminated
— The invocations to Our Lady, to the Angels and to the Saints disappeared
— The principle of God accepting the sacrifice for it to please Him has become quite obscure
— The manifestations of humility and compunction for our own sins as well as the reaffirmation of the celebrant's hierarchical priesthood have been weakened
— And there is no longer any reference to the faithful departed
All this becomes evident in the following comparison of the Roman Offertory with that of the new disorder.
The Changes that Took Place in 1969
Many have been the changes carried out in the Offertory by the new liturgical disorder
1st. The Suscipe Sancte Pater prayer, said traditionally by the celebrant during the offering of the bread does not appear in the new mass. It is worth mentioning that the priest offers the host on behalf of the faithful in a clear declaration of his hierarchical function. Suppressing this prayer, then, weakens this important doctrinal point. He offers on behalf of all faithful, living and dead, which contradicts the protestant principle, which says that the fruits of the Mass do not apply either to those absent or to the dead. This entire prayer, in its wording and in its style, full of unction, speaks about the propitiatory value of the sacrifice. As we know, Luther also suppressed this prayer in his dinner.
A point that merits special attention: the celebrant offers "this immaculate host" to God: Now then, the term "host", which also may refer to the bread, more appropriately means the "victim", and the "immaculate" adjective is not applied to the bread but to Jesus Christ, the one and true "immaculate host". The Roman Missal, therefore, offering the bread to God in this prayer, indicates, by anticipation, that the true offering of the sacrifice shall be that of Jesus in the Sacrament, the "immaculate host". All this is an abomination to the eyes of the Protestants.
As we have said above, Lutheran pastor Reed contemptuously recognizes that "the central part of the Suscipe Sancte Pater offertory is a perfect exposition of the Roman doctrine of the sacrifice of the Mass."
Luther, in this and other prayers of the Catholic Offertory, saw an "abomination" in which one "understands and feels all the parts of the oblation". Protestants have also a particular horror about the anticipated offering of Our Lord that this prayer brings about. As we have seen, pastor Reed declares that it is about "the anticipation of the consecration" and of the miracle of the Mass". In part, the suppression of this prayer, as well as of many others, is due to the principle of omitting everything that was repeated over tim
e, or that was added without a real necessity-
Constitutio Sacrosanctum Concilium, nº 50, says:
The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved. For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary.
And the Constitution Missale Romanum takes it up again.
With respect to this prayer in particular, It is obviously useful at least to affirm the dogma against the Protestant heresy. On the other hand, the systematic rejection of doublets and anticipations is contrary to the traditional spirit of the Church. These repetitions and anticipations have their reason of being, both in the order of being and, especially in the doctrine and life of the Church. It suffices to observe that the metaphysics and theology of repetition as well as those of anticipation are the ones that demonstrate the theory of prefigurative and postfigurative symbols, the types and antitypes, etc
This explains the essentially traditional nature of the Church, and is what makes the liturgical cycle intelligible, the phases of which are repeated each year, This justifies the litanies, and many other prayers where the same idea, always alive and always new, is repeated several times to nourish the faith of the faithful and express the immutability and eternity of God., In summary, only Protestant and modernist rationalism is capable of condemning the anticipations and repetitions.
2nd.- In the Novus Ordo, the prayer Offerimus Tibi Domine, by means of which the wine is offered in the traditional Mass, does not appear either.
As it is with the prayer of offering of the bread, it constitutes an anticipation, since the "Chalice of salvation", in its proper meaning, is the one that contains Our Lord's Blood. In it we also find the notion of satisfaction for our sins, expressed above all by a humble supplication so that the Divine Majesty may condescend and accept the sacrifice.
Therefore, it can be assumed that the reasons that led to the suppression of this magnificent prayer were the same reasons that led to the suppression of the Suscipe Sancte Pater.
3rd.- These two prayers of the offering of the bread and wine were replaced with the following;
Offering of the bread:
Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life.
Offering of the wine
Blessed art thou, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.
We may note that aside from suppressing the Sign of the Cross with the paten and chalice, these two prayers make no reference to:
— the true victim. which is Our Lord Jesus Christ
— the offering of the gifts for us and for our sins
— the propitiatory character of the oblation
— the hierarchical priesthood of the celebrant
— the principle that the sacrifice has to be accepted by God for it to be agreeable to Him.
In contrast, the expressions "bread of life" and "cup of eternal salvation" insinuate that the true essential purpose of the mass is our spiritual food.thesis that are close to the heresies condemned by the Council of Trent (Canon1). Therefore, these new prayers modify substantially the exact meaning of offering of bread and wine
Modernists explain this profound change on the concept of the offertory in the following manner
Not only the text is new but also its meaning: It is a prayer of blessing in an exclamation of joy in the presence of the symbol. This is an ascending blessing directed to God to worship Him.
Why do we praise God at this moment? For the creation of bread. We do not ask God to bless the bread. The bread we receive from God's generosity is the true descending blessing, because He communicates strength, life and energy to us,
The blessing (grace, life, fecundity) that comes from God we give Him, we give it back to Him in the sense and to the extent that, in praising Him, we recognize that it comes from God-
Note the naturalism of this conception. The word "grace" appears next to "life and fecundity" , therefore it is not clear that it is about supernatural grace, On the other hand, the phrase "We do not ask God to bless the bread" reveals a radically Protestant conception.
The modernists go on with their commentary:
Aided by the innumerable biblical texts that call God "blessed" for the marvels He performs and, united to these texts we praise Him at the moment of presentation of the bread, which shall become "bread of life" by virtue of the consecration prayer.
We do not offer the bread to God but we bless Him for the bread.
To God we offer the Body and Blood of Christ; the eucharistic bread
The final assertions in this text deserve being highlighted:
Doubtlessly, the oblation of the sacrifice, which constitutes the essence of the Mass, is that which Jesus Christ makes of Himself. But we also offer ourselves to God in union with Our Lord and, according to common doctrine, the bread is offered to God as an expression of the oblation of the priest and of the faithful, present and absent, in a word, the entire Church.
Therefore, negating the offering of the bread is negating the offering of our own person, our good works, and our penitence to God. It is also negating that the rest of the faithful, present and absent, and the entire Church, are offered to God in every Mass. in a spirit of sacrifice and propitiation.
According to Catholic doctrine, in a certain sense we must complete in our flesh what is wanting of Our Lord's Passion (Colossians 1, 24). By our good works and our mortifications carried out with the aid of grace, we must apply the merits of Christ to ourselves, as well as to the others, living and dead.
We should then.offer ourselves to God. But this offering of ourselves, of our good works, and of our penances only has meaning if it is done in union with our Redemptor in the Cross, because only the death of Christ constitutes a just satisfaction for our sins.
On the other hand, God determined that the application of the merits of the sacrifice in Calvary be made through the Holy Sacrifice of the Altar of the masses celebrated daily around the entire world up until the end of times.
For this reason it is said that the Sacrifice of the Cross belongs to the order of objective redention, and that the Sacrifice of the Mass belongs to the order of subjective redention, that is, of the application to men of the merits gained by Our Lord in Cross
As a bloodless renovation of the sacrifice of the Cross, the Mass is also propitiatory, since Our Lord, truly present as victim, offers Himself again to God the Father. In this sense, the merits and satisfactions of the Passion are applied, in accordance to the plans of Providence, to those for whom the Mass is offered.
Our good works, our penance, should be offered to God the Father in union with all the Masses that are celebrated every day, and especially with that we may have requested for our intentions, or the one in which we are present. This union of the faithful with Christ, offered to God the Father in every Mass, is symbolized by the bread and wine that are offered on the altar.
For this reason, this offering has a nature of oblation and sacrifice. It is not only a "presentation of gifts", but also an oblation made in a propitiatory spirit, even though the true victim in the sacrifice of the Mass is Our Lord, not the bread and wine-
To deny that we actually offer God the bread and wine as a sensitive and sacrificial expression of the offering of ourselves, of our good works, and our penances is equal to denying that Christ´s sacrifice needs, in a certain sense, to be completed by us and denying that its merits are to be applied to us.
Such error signals a very advanced step towards the denial of the propitiatory character of the Holy Mass, because if the sacrifice of the Cross needs not be completed by our own, it cannot be seen how to justify the daily renewal of the propitiatory sacrifice on Calvary. In fact, all expressions that highlight the propitiatory purpose have been eliminated in the new offertory.
Its title is converted into "preparation of the offerings". The wording used by the Institutio does not indicate a true oblation of sacrifice, but instead a "preparation of the gifts" or similar phrases (artícles 48, 49, 50 and 53). The word "offertory" does appear in several articles of the Institutio (17, 50, 80c, 100, 133, 166, 167, 221, 235 y 324). However, this is not sufficient to convey the traditional meaning of the oblation in this part of the mass, and proof of this is that, as we have seen, the protestants do not reject the term "offertory".
Above all, the new prayers of the offering of the bread and wine, insinuate that it is simply about a mere presentation of offerings, but not a propitiatory offering.
Besides, the use that the Institutio and the Ordo make of terms like "offere" (to offer), "oblata" (offerings), etc. does not invalidate or observation. Actually, these terms have in context a meaning that, at least, do not exclude the interpretation that "we do not offer the bread to God."
On the other hand, we have highlighted the ambiguous meaning of the final expressions of the new prayers: " It will become for us the bread of life" and "It will become our spiritual drink" insinuate that the true essential purpose of the Mass is our spiritual nourishment, matter that has been condemned by the Council of Trent (canon 1)
In this aspect, the modernists comment:
Let us note that the meaning of this rite has changed because we have passed from an offertory taken in a direct sense to a simple presentation and placing on the altar gifts that will become "bread of life" and "spiritual drink""
Reaching this point and comparing both rites,we prove:
In the Roman Rite, the recipient of the offering is God as Father, as Jesus Christ taught us how to pray. The offering is Catholic because we invoke the Triune God ; we are on the field conquered by Jesus Christ; in the field of grace and of redemption.
The wish to address the true and live God is manifested expressly, taking Saint Paul's expression (For they themselves relate of us, what manner of entering in we had unto you; and how you turned to God from idols, to serve the living and true God. 1 Tess 1.9)
In contrast, the recipient of the offering is a "God of the Universe" that could be that of the deists or the "great architect" of the freemasons, without any supernatural reference.
In the Roman Rite, the object of the offering designates Jesus Christ implicitly, because only Him can really be an immaculate Victim. And in that manner the union of these two offerings which are to make only one: our own sacrifice and that of Christ. Our sacrifice (represented by the offering of the bread) is offered in the perspective of Christ´s sacrifice
In the disorder of the new Mass, the object of the offering is only bread. Certainly it saya that the bread will be converted into "the bread of life", but this is offered only as "fruit of the land and of the work of man", without any reference to Christ's sacrifice. Thereby. this offering loses all its significance.
In the Roman Rite the author of the offering is the priest, whose hierarchical position is highlighted- It is true that this offering is also of the faithful and that the rest of the prayers of the Offertory (especially that of the Challice) are made in the first person plural; but it is important to highlight the function of the priest in this first prayer (we find this same idea in the Orate fratres). It is normal that the priest should implore particularly for his own sins, emphasizing his indignity, since he, and only he, will assume the position of Christ.
In the novus ordo, the author of the offering is the entire assembly, eliminating any manifestation of the peculiar priestly character of the sacred minister.
In the Roman Rite, the purpose or objective of the offering is eternal life (a clearly supernatural end) and, for this, the forgiveness of sins (affirmation,,thus, of the propitiatory character of the sacrifice), very important because this aspect is denied by the Protestants.
In the Novus Ordo, the purpose of the offering is very vague, since it is about obtaining the "bread of life", that can be understood quite well in a purely naturañistic sense. No reference is made to a Propitiatory sacrifice.
Luther taught that "The Mass is not a sacrifice offered for others, living or dead, for the purpose of erasing their sins , but it is destined to be a communion in which the priest and the faithful receive the sacrament (Confession of Augsburg, second part article 24). "the purpose of the mass is not propitiatory, but only the spiritual meal of the faithful".
Conclusion: in the Roman Rite the nature of the offering is clear; it is the oblation of a supernatural sacrifice carried out by a priest with a propitiatory purpose.
In contrast, in the Novus Ordo the nature of the offering can be anything, even a simple benediction preceding an ecumenical meal.
4°.- In the traditional Offertory, before mixing the water with the wine, the priest blesses it by saying the prayer Deus que humanæ substantiæ.
In the 1969 disorder this blessing disappears.
Moreover, the traditional prayer said;
O God, Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew; by the Mystery signified in the mingling of this water and wine, grant us to have part in the Godhead of Him Who hath deigned to become a partaker of our humanity, Jesus Christ, Thy Son our Lord; Who liveth and reigneth with Thee, in the unity of the Holy Ghost, God. World without end. Amen.
Now it has been transformed this way:
By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity.
Let´s go from the lesser to the greater:
The prayer has been abbreviated considerably
Let us note the elimination of the explicit petition "grant us"
As it appears in the new text, the prayer indicates only a wish, it is therefore less expressive than the text of petition of the Traditional Ordo.
Aside from the suppression of the benediction of the water and of the reference to the Holy Trinity, it must be taken into account that the reference to Redemption, essential purpose of the Incarnation, has disappeared. A further modification that tends to weaken the dogma, which makes the new Mass become acceptable to noncatholics.
In fact, both the mention of Adam´s fall and the restoration by Our Savior (indispensable to understand the nature of the Mass) and also the final invocation to Our Lord Jesus, have been suppressed.
5º.- The prayer In spiritu humilitatis has been conserved.
In a humble spirit and with a contrite heart, may we be accepted by Thee, O Lord, and may our sacrifice so be offered in Thy sight this day as to please Thee, who art our Lord and our God.
Nevertheless, this conservation does not make up for the suppression of other prayers so full of sense . the phrases "in spirit of humility" and "contrite of heart", taken from Prophet Daniel (III 39) are not sufficient to express the Catholic principles of forgiveness of sins to distinguish ourselves from the Protestants. We have already noted that above.
Moreover, the term "sacrifice" appears in a context where it is not clear that it is meant to be a propitiatory sacrifice. We know that the Protestants agree that the mass is a sacrifice of laudation and an action of thanking God, but not a propitiatory sacrifice. Therefore, this prayer alone, without the ideas and clarifications contributed by the rest, is still insufficient.
6º.- Another prayer suppressed… The Veni Sanctificator…
Come. 0 sanctifying, omnipotent and eternal God, and bless this sacrifice prepared for the glory of your Holy Name.
This invocation of the Holy Ghost is very important. It is worth mentioning that the petition for God to bless this sacrifice does not seem to agree with the modernist idea under which "we do not pray God´s benediction of the bread", a protestantizing idea that presides over the preparation of the new offertory.
We have discussed above the reason for invoking particularly the Holy Ghost in offering the sacrifice, a characteristic common in every Catholic liturgy, both Latin and Oriental. A further proof tha the new disorder of the Mass is not Catholic.
7º.- All the prayers that accompany the Roman Rite, the incensing of the offerings and of the altar have been eliminated.
Therefore, the priest no longer blesses the incense, as he neither invokes Saint Michael the Archangel or all the elect, as he neither offers the incense to God, etc. All this falls into disuse.
8º.- in the lavabo, the versícles of Psalm XXV have been replaced by thd following invocation of Psalm L, 4:
Wash me, O Lord from my iniquity and cleanse me from my sin.
In itself, this change does not seem to have doctrinal consequences, however, it is a further step to break with the liturgical tradition. As we know fro our Special on the Confiteor, in the Lutheran meal there are several references to sin, but evidently, in the Protestant sense.
9º.- The prayer to the Holy Trinity Suscipe, Sancta Trinitas…was suppressed.
As we have seen above, this prayer insists on the fact that the Sacrifice of the Mass is offered to the Holy Trinity. If, aside from this elimination, we consider the above indicated reduction of numerous invocations to the Holy Trinity, we can affirm clearly that the new disorder of the Mass leads to weaken the faith in the main dogma of the Catholic religion
This prayer is very important:
— It speaks of oblation and connects it explicitly with the Passion.
— It summarizes the entire history of salvation of man, the importance of the Resurrection and Ascension-
— It asks for the Virgin's intercession (of whose perpetual virginity it emphasizes), and of all Saints, this way manifesting the true dimension of the Mass
— Above all, it manifests the ultimate purpose of the Mass, the glory of the Holy Trinity.
10º.- The new offertory has conserved the Orate, fratres…
This prayer speaks of sacrifice but nowhere does it indicate that it is about a propitiatory sacrifice. Let us recall that the Protestants admit that a sacrifice takes place in the Mass, but without a propitiatory character.
An allusion to the ministerial function of the celebrant remains here in the distinction between "my sacrifice and yours"
For this reason we have said above that the new offertory weakens the affirmation of this doctrinal principle by suppressing the prayer Suscipe Sancte Pater but it has not eliminated it fully.
The same thing happens with the principle of accepting the sacrifice on the part of God, in a manner that they result agreeable to Him; the petitions in this direction have been eliminated from several prayers (the Suscipe Sancte Pater, the Offerimus and the Suscipe Sancta Trinitas), but in the prayer remained the In spiritu humilitatis and the Orate, fratres.
CONCLUSION
This transformation and denaturalization of the Offertory is of capital importance, especially when we remember the hatred with which Luther opposed it.
The wicked monk saw in it an "abomination" in which we "understand and feel the oblation everywhere". Luther rejected thus the Offertory for the reason expressly invoked that it manifests the value of the propitiatory sacrifice of the Mass.
Lutheran pastor Luther Reed admits the same way that "the central part of the Offertory, Suscipe Sancte Pater, is a perfect exposition of the Roman doctrine of the sacrifice of the Mass.
Now then, this prayer Suscipe Sancte Pater has been replaced in the Novus Ordo by a Jewish prayer.
Blessed be thou, O lord, God of the Universe, for this bread, fruit of the land and of the labor of men, which we receive from Thy generosity and we now present to Thee; it shall be for us bread of life
Blessed be thou, O lord, God of the Universe, for this wine, fruit of the vine and of the labor of men, which we receive from Thy generosity and we now present to Thee; it shall be for us drink of salvation.
This is admitted even by neo liturgists, it is about the transcription of a Jewish prayer, not about a sacrificial prayer of the Old Testament announcing the perfect sacrifice, but a simple prayer of benediction of the table taken out of the Talmud. According to the Einsicht review, this new offertory taken from the Jewish Kabbalah, had been used in England since 1955 by the masonic sects for orgy masses, commonly known as black masses.
The assessment is obvious, while the traditional offertory is a perfect exposition of Roman Catholic doctrine on the Holy Sacrifice of the Mass, the new offertory is an ecumenical prayer which does not express the true doctrine any longer. All these changes in the Offertory, a veritable denaturalization of the Offertory, are extremely grave.
Let us think where the changes to the Roman Canon can reach. This is what,God willing, we shall study in the our next Special-