Only Bastardized Liturgy to be allowed in New Church after 2018. True Mass to be Only Allowed in the "Underground Church"

Only Bastardized Liturgy to be allowed in New Church after 2018. True Mass to be Only Allowed in the "Underground Church" 

SOURCE

Breaking News from Una Voce Malta: Modernist Vatican will only allow the traditional Mass to be said within the context of the New Church if it accepts the Lectionary and Calendar of the Novus Ordo. This would mean that the traditional Catholic Mass would not be allowed within the context of New Church. Notice the section of the story about the Fraternity of St. Peter and the Institute of Christ the King. Also, the SSPX will only be given a "temporary exemption" "in order to make the reconciliation possible." No other exemptions will be allowed! Note the smug establishment description of Una Voce of itself. Basically, the True Mass with Catholic worship and prayers and celebrations will only be possible in, what Fr. Malachi Martin called 20 years ago, the "Underground Church."

Reliable sources close to the Holy See have indicated that sometime in the second half of 2018, the Novus Ordo Lectionary and Calendar are to be imposed upon the Extraordinary Form of the Roman Mass.

The new Roman Missal will become available on the First Sunday of Advent 2018 but the Vatican will allow a two-year period to phase it in. These changes are expected to be much more drastic than what was envisaged in Universae Ecclesiae that states:

25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal, according to provisions which will be indicated subsequently. (emphasis ours)

The Vatican approved societies and institutes, such as the Fraternity of Saint Peter and the Institute of Christ the King, will likely apply for exemptions, but all requests are expected to be turned down. The only exception seems to be the SSPX, which might be granted a temporary exemption, to ensure that an agreement is reached between the SSPX and Rome.  However, if the exemption granted will be of a temporary nature, more SSPX priests are expected to join the so-called Resistance (formerly known as SSPX-SO) under Bishop Richard Williamson and more will go independent.This would make the traditional Catholic movement more fragmented than ever before.

Brief Comparison of the Old & New Rites of Mass

You may find these and other differences between the Traditional Latin ('Tridentine') Mass and the New (Novus Ordo) Mass of the 1960's (most commonly said at Catholic parishes at the end of the 20th century):

The 'Tridentine' Mass has a more vertical focus - a focus more on God than on fellow parishioners

The 'Tridentine' Mass is clearly a sacrifice (as opposed to a meal, as many 'moderns' want the faithful to view the Mass)

The 'Tridentine' Mass emphasizes self-denial, awareness of sin

In the 'Tridentine' Mass, the priest typically faces eastward, symbolically towards Christ (not towards the parishioners)

In the 'Tridentine' Mass, there is increased reverence at the altar and extreme reverence for the Holy Eucharist

In the 'Tridentine' Mass, there are ample references to atoning for sin, hell, judgment, and the intercession of saints

In the 'Tridentine' Mass, a fixed liturgy - containing the traditional prayers - is used throughout the Church, which is not subject to personal preference or manipulation

In the 'Tridentine' Mass, there are reverent silent periods where the priest leads prayers on our behalf

In the 'Tridentine' Mass, there is more genuflecting and kneeling

The 'Tridentine' Mass uses a different, fuller calendar

In the 'Tridentine' Mass, there are fewer rote responses by the parishioners

In the 'Tridentine' Mass, the unchanged, traditional prayers of consecration are used

In the 'Tridentine' Mass, Holy Communion is given only by priests - to kneeling communicants on the tongue (excepting, of course, those physically unable to kneel)

In the 'Tridentine' Mass, there are no 'altar girls', no lay readers, and no 'Eucharistic ministers'

In the 'Tridentine' Mass, there is a longer silent period after Communion for prayer & thanksgiving

In the 'Tridentine' Mass, pipe organs and Gregorian chant are employed rather than guitars and drums

In the 'Tridentine' Mass, the priest is not sitting off to the side while laity 'take charge'

In the 'Tridentine' Mass, there is no hand-holding or "kiss of peace" among the laity

In the 'Tridentine' Mass, the stable rubrics help assure that liturgical abuses do not occur

And, of course, the Latin language is used for the the 'Tridentine' Mass universally. The same all over the world (you may follow along with a Latin/English(or vernacular) missal)

10 Reasons to be Traditional Catholic

by Fr. Peter Carota

1) To adore, love and serve God in the most dignified way possible in this life on earth. The primary reason we were created was to adore, love and serve God, in this life and in the life to come in heaven. This is what gives meaning to this life and our eternal life.

2) To defend and preserve the Catholic faith in its Ancient Liturgy and Teachings. Lex Orandi (How we pray.) protects Lex credendi (What we believe), that leads to Lex Vivendi (How we live our lives). And this is why we are giving our lives to defend and preserve what was passed on to us from before our time.

3) To obtain a personal union with God through the practice of this ancient Catholic faith. In living a orthodox life and praying in a manner that pleases God, graces are given to us to obtain our final goal, a loving union with God in this life and in the one to come.

4) To grow in holiness in our ordinary daily lives. No matter what we may believe and know about our Catholic faith, what is of paramount importance, is that it will effect our daily lives and how we live it in union with God.

5) To obtaining the graces necessary to fight the devil and our daily temptations. We live in a constant spiritual battle for our own souls, and those around us, against the forces of evil. God has given us the graces necessary through the traditional Latin Mass, Rites and prayers to avail ourselves with great power against the devil and his minions. The devil hates latin and all that is sacred.

6) To defend Catholic Dogma against heresies and false worship. From the beginning of Christianity there has always been error introduced into the Church. St. Paul writes about the false apostles and those who are against truth in his epistles. And this has been part of the Church’s struggle down to today. We need to realize that heresy will have to be fought up to the last second before Jesus’ return in Glory.

7) To obtain the graces given by God that we need for the salvation of our eternal souls. At every Holy Mass, every Holy Communion, every confession, every time we go to adore Jesus in the Blessed Sacrament, we receive divine graces. Everytime we read the Bible, pray the Holy Rosary, we receive more graces (supernatural help from God) to not fall in sin and loose our souls forever in hell.

8) To avoid separation from God, which means eternal damnation and all of its horror. The greatest horror is to be eternally separated from our loving union with God. In living the traditional Catholic life there are many aids to help us on our way to avoid the pits of damnation and to find the spiritual ladders to climb out of the well, if for some terrible reason we may fall into the well of sin.

9) To help as many persons a possible to be saved through Jesus’ redeeming sacrifice. We love God, and we love our neighbor. Out of love, we want to share the tools that God has given to His Church, for salvation of souls. So by preserving and sharing traditional faith, we love our neighbors as ourselves and help them get to heaven.

10) To make it easy to be holy through the natural grandeur and beauty of the Latin Mass, churches, altars and art. The Holy Latin Mass is the “Most Beautiful Thing This Side of Heaven”. When the solemn High Mass is offered, in its beauty, it speaks beyond what human words can express. All over Europe, people from all over the world are awe struck at the grandeur and beauty of the Catholic churches and art. Millions of people wait hours in line just to be able to visit the traditional Sistine Chapel at the Vatican in Rome. Divine liturgy, art and music speak on their own.

St. Francis “saved” the old Latin Mass

“The whole of humanity fears, the whole universe trembles and heaven exults,

when on the altar, in the hand of the priest, there is Christ, the Son of the living God.

O wonderful favor! O sublime humility,

that the Lord of the universe, God and Son of God,

so humbles himself as to hide himself for our salvation, under the low form of bread.”

 - St. Francis of Assisi

St. Francis of Assisi “saved”  the old Mass:

In 1223 Saint Francis of Assisi, because of his desire to model his religious life with his followers after Our Lord and His Apostles, instructed his friars to adopt the form of the Mass that was believed to be used by St. Peter himself. St. Francis petitioned Pope Innocent III to adopt this ancient Rite of the Roman Church for his Order of Friars Minor.

St. Francis has been called the “savior” of this older form of the Mass which had fallen into obscurity by that time and was used by the Pope only on the Feast of the Chair of St. Peter (February 22nd). We have come to know this form of the Mass in recent decades as the “Traditional Latin Mass”, now officially referred to as; The Extraordinary Form of the Roman Rite.

For many centuries before the time of St. Francis the Gallican Rite was the commonly used liturgical form of the Mass in the West. The Rule of St. Francis obliges that all clerics perform their duties according to the “Ordo of the Roman Church”, a precise 13th Century liturgical phrase for the Ancient Roman Rite.

Only three known copies of the liturgical books of the ancient Roman Rite were still in existence in 1215, one of which was falling to pieces. Pope Innocent III granted St. Francis’ request and gave him one of the three good surviving copies of the Sacramentum, Lectionary, Rituale and other books.

St. Francis founded his new Order as traveling preachers or “mendicants”. In order to make their traveling apostolate easier the Franciscans later combined the books necessary to celebrate Mass into one volume, that single volume was first published in 1245 and called the Missale Regulare. Pope Innocent IV attempted to reform the liturgy of the Roman Church by introducing this Missal into the Diocese of Rome in the same year, a reform which was widely unpopular with the Roman clergy until 1265 A.D.

Pope Nicholas III was a close collaborator with the superior of the Franciscan Order, St. Bonaventure of Bagnoregio. Pope Nicholas III, having heard from St. Bonaventure how well received the Missale Regulare of the Franciscan Order was throughout all parts of Europe, decided to take up once again the failed liturgical renewal of Innocent IV by re-establishing the Ancient Roman Rite as the proper Rite of the Diocese of Rome.

This Missale Regulare of 1245, was adopted with very minor alterations for the Diocese of Rome in 1265, and was republished in 1465 as the curial missal. It was this same Missale Regulare that Pope St. Pius V, by his Bull “Missale Romanum” of 1570 established as the official Missal for the Latin Rite. The liturgical decrees of the Ecumenical Council of Trent along with the invention of the printing press almost universalized the reintroduction of this older form of the Mass.

The Bull Missale Romanum granted all Roman Rite priests the perpetual privilege of celebrating the Roman Rite of the Mass according to this Missal.  The continued force of this privilege was confirmed by a commission of Cardinals in 1984 during the pontificate of Blessed John Paul II, reaffirmed and widened by Pope Benedict XVI in his encyclical “Summorum Pontificum” on July 7, 2007.

The Extraordinary Form of the Roman Rite is profoundly part of the history and charism of the poor man of Assisi and his Order of Friars Minor.

For more on Franciscan history with the Extraordinary Form of the Roman Rite:

• Fr. Stephan J. P. Van Dijk, The Ordinal of the Roman Church, (Fribourg, 1975), esp. pp. XVI-LXIII  and Msgr. Pierre Batifol, History of the Roman Breviary, (Longmans, Green & Co., New York, 1912), pp. 160-64.
• P.-M. Gy, “L’Unification liturgique de l’occident et la liturgie de la Curie romaine,” Revue des sciences philosophiques et théologiques 59 (1975) 601-612. Not in UIL.
• Stephen J. P. van Dijk, ed., Sources of the Modern Roman Liturgy: The Ordinals by Haymo of Faversham and Related Documents (1243-1307), 2 vols. (Leiden, 1963). 264.027 C28S STX. “The documents selected represent a revision of the court liturgy … made by and for members of the Order of Friars Minor …”
• Stephen J. P. van Dijk and J. Hazelden Walker, The Origins of the Modern Roman Liturgy. The liturgy of the Papal Court and the Franciscan Order in the Thirteenth Century (Westminster, MD, 1960). 264.02 V28O STX.
• Stephen J. P. van Dijk, The Ordinal of the Papal Court from Innocent III to Boniface VIII and Related Documents(Fribourg, 1975). 264.02 C285O STX.
• Marc Dykmans, Le cérémonial papal de la fin du Moyen Age à la Renaissance (Rome, 1977). 264.02 D9912C STX.
• Bernhard Schimmelpfennig, Die Zeremonienbücher der römischen Kurie im Mittelalter (Tübingen, 1973). 264.02 SCH3Z STX.
• Arsène Le Carou, L’office divin chez les Frères Mineurs aus XIIIe siècle (Paris, 1928). 264.02 L49O STX.
• Franciscus-M. Guerrini, ed., Ordinarium juxta ritum sacri ordinis Fratrum Praedicatorum (Rome, 1921). Not in UIL.

Sixty-two reasons why, in conscience, we cannot attend the New Mass

Sixty-two reasons why, in conscience, we cannot attend the New Mass (also known as Mass of Pope Paul VI, Novus Ordo, new liturgy) either in the vernacular or the Latin, whether facing the people or facing the tabernacle. Thus, for the same reasons, we adhere faithfully to the traditional Mass (also known as Tridentine Mass, old Latin Mass, Roman Missal, Pian Missal, Missal of St. Pius V, Mass of All Time).

1. Because the New Mass is not an unequivocal Profession of Catholic faith (which the Traditional Mass is), it is ambiguous and Protestant. Therefore, since we pray as we believe, it follows that we cannot pray with the New Mass in Protestant fashion and still believe as Catholics!

2. Because the changes were not just slight ones but actually "deal with a fundamental renovation...a total change...a new creation" (Msgr. A. Bugnini, co-author of the New Mass).

3. Because the New Mass leads us to think "that truths...can be changed or ignored without infidelity to that sacred deposit of doctrine to which the Catholic Faith is bound forever."*

4. Because the New Mass represents "a striking departure from the Catholic theology of the Mass formulated in Session XXII of the Council of Trent" which, in fixing the "canons," provided an "insurmountable barrier to any heresy against the integrity of the Mystery."*

5. Because the difference between the two is not simply one of mere detail or just modification of ceremony, but "all that is of perennial value finds only a minor place (in the New Mass), if it subsists at all."*

6. Because "Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment in the faithful who already show signs of uneasiness and lessening of faith."*

7. Because in times of confusion such as now, we are guided by the words of Our Lord: "By their fruits you shall know them." Fruits of the New Mass are: 30% decrease in Sunday Mass in U.S. (NY Times 5/24/75), 43% decrease in France (Cardinal Marty), 50% decrease in Holland (NY Times 1/5/76).

8. Because "amongst the best of the clergy the practical result (of the New Mass) is an agonizing crisis of conscience..."*

9. Because in less than seven years after the introduction of the New Mass, priests in the world decreased from 413,438 to 243,307 -- almost 50% (Holy See Statistics).

10. Because "The pastoral reasons adduced to support such a grave break with tradition...do not seem to us sufficient."*

11. Because the New Mass does not manifest Faith in the Real Presence of our Lord -- the traditional Mass manifests it unmistakably.

12. Because the New Mass confuses the REAL Presence of Christ in the Eucharist with His MYSTICAL Presence among us (proximating Protestant doctrine).

13. Because the New Mass blurs what ought to be a sharp difference between the HIERARCHIC Priesthood and the common priesthood of the people (as does Protestantism).

14. Because the New Mass favors the heretical theory that it is THE FAITH of the people and not THE WORDS OF THE PRIEST which makes Christ present in the Eucharist.

15. Because the insertion of the Lutheran "Prayer of the Faithful" in the New Mass follows and puts forth the Protestant Error that all the people are priests.

16. Because the New Mass does away with the Confiteor of the priest, makes it collective with the people, thus promoting Luther's refusal to accept the Catholic teaching that the priest is judge, witness and intercessor with God.

17. Because the New Mass gives us to understand that the people concelebrate with the priest -- which is against Catholic theology!

18. Because six Protestant ministers collaborated in making up the New Mass (Drs. George, Jasper, Shepherd, Kunneth, Smith and Thurian).

19. Because just as Luther did away with the Offertory -- since it very clearly expressed the sacrificial, propitiatory character of the Mass -- so also the New Mass did away with it, reducing it to a simple Preparation of the Gifts.

20. Because enough Catholic theology has been removed that Protestants can, while keeping their antipathy for the true Roman Catholic Church, use the text of the New Mass without difficulty. Protestant minister Thurian said that a fruit of the New Mass "will perhaps be that non-Catholic communities will be able to celebrate the Lord's Supper using the same prayers as the Catholic Church." (La Croix 4/30/69).

21. Because the narrative manner of the Consecration in the New Mass infers that it is only a memorial and not a true sacrifice (Protestant thesis).

22. Because by grave omissions, the New Mass leads us to believe that it is only a meal (Protestant doctrine) and not a sacrifice for the remission of sins (Catholic doctrine).

23. Because the changes such as: table instead of altar, facing people instead of tabernacle, Communion in the hand, etc., emphasize Protestant doctrines (e.g. Mass is only a meal, priest is only a president of the assembly, etc.).

24. Because Protestants themselves have said "the new Catholic Eucharistic Prayers have abandoned the false perspective of sacrifice offered to God." (La Croix 12/10/69).

25. Because we are faced with a dilemma: either we become Protestantized by worshiping with the New Mass, or else we preserve our Catholic Faith by adhering faithfully to the traditional Mass of All Time.

26. Because the New Mass was made in accordance with the Protestant definition of the Mass: "The Lord's Supper or Mass is a sacred synaxis or assembly of the people of God which gathers together under the presidence of the priest to celebrate the memorial of the Lord" (Par. 7 Introd. to the New Missal, defining the New Mass, 4/6/69).

27. Because by means of ambiguity, the New Mass pretends to please Catholics while pleasing Protestants; thus it is "double-tongued" and offensive to God who abhors any kind of hypocrisy: "Cursed be...the double-tongued for they destroy the peace of many." (Sirach 28:13).

28. Because beautiful, familiar Catholic hymns which have inspired people for centuries have been thrown out and replaced with new hymns strongly Protestant in sentiment, further deepening the already distinct impression that one is no longer attending a Catholic function.

29. Because the New Mass contains ambiguities subtly favoring heresy, which is more dangerous than if it were clearly heretical since a half-heresy resembles the truth!

30. Because Christ has only one Spouse, the Catholic Church, and her worship service cannot also serve religions that are at enmity with her.

31. Because the New Mass follows the format of Cranmer's heretical Anglican Mass, and the methods use to promote it follow precisely the methods of the English heretics.

32. Because Holy Mother Church canonized numerous English martyrs who were killed because they refused to participate at a Mass such as the New Mass!

33. Because Protestants who once converted to Catholicism are scandalized to see that the New Mass is the same as the one they attended as Protestants. One of them, Julian Green, asks, "Why did we convert?"

34. Because statistics show a great decrease in conversions to Catholicism following use of the New Mass. Conversions, which were up to 100,000 a year in the U.S., have decreased to less than 10,000!

35. Because the traditional Mass has forged many saints. "Innumerable saints have been fed abundantly with the proper piety towards God by it..." (Pope Paul VI, Const. Apost. Missale Romanum)

36. Because the nature of the New Mass is such as to facilitate profanations of the Holy Eucharist, which occur with a frequency unheard of with the Traditional Mass.

37. Because the New Mass, despite appearances, conveys a New Faith, not the Catholic Faith. It conveys Modernism and follows exactly the tactics of Modernism, using vague terminology in order to insinuate and advance Error.

38. Because by introducing optional variations, the New Mass undermines the unity of the liturgy, with each priest liable to deviate as he fancies under the guise of creativity. Disorder inevitably results, accompanied by lack of respect and irreverence.

39. Because many good Catholic theologians, canonists, and priests do not accept the New Mass, and affirm that they are unable to celebrate it in good conscience.

40. Because the New Mass has eliminated such things as: genuflections (only three remain), purifications of the priest's fingers in the chalice, preservation from all profane contact of the priest's fingers after Consecration, sacred altar stone and relics, three altar cloths (reduced to one), all of which "only serve to emphasize how outrageously faith in the dogma of the Real Presence is implicitly repudiated."*

41. Because the traditional Mass, enriched and matured by centuries of Sacred Tradition, was codified (not invented) by a pope who was a Saint, Pius V, whereas the New Mass was artificially fabricated.

42. Because the Errors of the New Mass which are accentuated in the vernacular version are even present in the Latin text of the New Mass.

43. Because the New Mass, with its ambiguity with permissiveness, exposes us to the wrath of God by facilitating the risk of invalid celebrations. "Will priests of the near future who have not recieved the traditional formation, and who rely on the Novus Ordo with the intention of 'doing what the Church does,' consecrate validly? One may be allowed to doubt it."*

44. Because the abolition of the Traditional Mass recalls the prophecy of Daniel 8:12: "And he was given power against the perpetual sacrifice because of the sins of the people" and the observation of St. Alphonsus de Liguori that because the Mass is the best and most beautiful thing which exists in the Church here below, the devil has always tried by means of heretics to deprive us of it.

45. Because in places where the traditional Mass is preserved, the faith and fervor of the people are greater, whereas the opposite is true where the New Mass reigns. (Report on the Mass, Diocese of Campos, ROMA, Buenos Aires 69, 8/81)

46. Because along with the New Mass goes also a new catechism, a new morality, new prayers, new ideas, a new calendar -- in one word, a New Church, a complete revolution from the old. "The liturgical reform...do not be deceived, this is where the revolution begins." (Msgr. Dwyer, Archbishop of Birmingham, spokesman of the Episcopal Synod.)

47. Because the intrinsic beauty of the traditional Mass attracts souls by itself; whereas the New Mass, lacking any attractiveness of its own, has to invent novelties and entertainments in order to appeal to people.

48. Because the New Mass embodies numerous errors condemned dogmatically at the Council of Trent (Mass totally in vernacular, words of Consecration spoken aloud, etc. See Condemnation of Jansenist Synod of Pistoia), and errors condemned by Pope Pius XII (e.g. altar in form of a table. See Mediator Dei.)

49. Because the New Mass attempts to transform the Catholic Church into a new, ecumenical Church embracing all ideologies and all religions -- a goal long dreamt of by the enemies of the Catholic Church.

50. Because the New Mass, in removing the salutations and final blessing when the priest celebrates alone, shows a disbelief in the dogma of the Communion of Saints.

51. Because the altar and tabernacle are now separated, thus marking a division between Christ in His-priest-and-Sacrifice-on-the-altar, from Christ in His Real Presence in the tabernacle, "two things that of their very nature must remain together." (Pope Pius XII)

52. Because the New Mass no longer constitutes a vertical worship from man to God, but instead a horizontal worship between man and man.

53. Because the New Mass, although appearing to conform to the dispositions of Vatican Council II, in reality opposes its instructions, since the Council declared its desire to conserve and promote the traditional rite.

54. Because the traditional Latin Mass of Pope St. Pius V has never been legally abrogated and therefore remains a true rite of the Catholic Church by which Catholics may fulfill their Sunday obligation.

55. Because Pope St. Pius V granted a perpetual indult, valid "for always," to celebrate the traditional Mass freely, licitly, without scruple of conscience, punishment, sentence or censure" (Papal Bull "Quo Primum").

56. Because Pope Paul VI, when promulgating the New Mass, himself declared, "The rite...by itself is NOT a dogmatic definition..." (11/19/69)

57. Because Pope Paul VI, when asked by Cardinal Heenan of England if he was abrogating or prohibiting the Tridentine Mass, answered: "It is not my intention to prohibit absolutely the Tridentine Mass."

58. Because "in the Libera Nos of the New Mass, the Blessed Virgin, the Apostles and all the Saints are no longer mentioned; her and their intercession thus no longer asked, even in time of peril."*

59. Because in none of the three new Eucharistic Prayers (of the New Mass) is there any reference...to the state of suffering of those who have died, in none the possibility of a particular Memento, thus undermining faith in the redemptive nature of the Sacrifice.*

60. Because we recognize the Holy Father's supreme authority in his universal government of Holy Mother Church, but we know that even this authority cannot impose upon us a practice which is so CLEARLY against the Faith: a Mass that is equivocal and favoring heresy and therefore disagreeable to God.

61. Because, as stated in Vatican Council I, the "Holy Spirit was not promised to the successors of Peter, that by His revelation they might make new doctrine, but that by His assistance they might inviolably keep and faithfully expound the revelation or deposit of faith delivered through the Apostles." (D.S. 3070)

62. Because heresy, or whatever clearly favors heresy, cannot be a matter for obedience. Obedience is at the service of Faith and not Faith at the service of obedience! In this foregoing case then, "One must obey God rather than men." (Acts of the Apostles 5,29)

* Letter of Cardinals A. Ottaviani and A. Bacci to Pope Paul VI, dated September 25, 1969 enclosing A Critical Study of The Novus Ordo Missae.