The Traditional Mass vs. The New Mass: A Doctrinal Comparison
Source: The Problem of the Liturgical Reform
A Liturgical Rupture
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The Traditional Mass
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The New Mass
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A sacrifice linked to the sacrifice of the Cross, expressed in:
1. Offertory = oblation of the victim
2. Double consecration = immolation of victim
3. Communion = consummation of victim
The entire Mass
is directed toward the sacrificial act. Sacrifice is the primary end;
thanksgiving is one among other secondary, subordinate ends.
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A meal linked to the Last Supper, expressed in:
1. Presentation of the gifts = berakah or blessing of the food, leading up to the Offertory, wherein the Jewish grace before meals is the main prayer
2. Eucharistic prayer = canon of the New Mass; it is primarily a prayer of thanksgiving for the gifts received; it is in this context that the consecration is performed
3. IG n.48 = breaking and partaking of the bread instead of consummation of the victim
The Mass is a
memorial meal, which makes the mysteries of Redemption present, among
them the sacrifice of the Cross and the Resurrection, which have at
least equal footing.
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The Communion Rite
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Partaking of the Victim
a) The Victim is sufficiently symbolized under one species
b) Only the priest consumes the main Host
c) The priest asks for the salvation of those to whom he gives Communion
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A meal
a) Both eating and drinking must take place;
b) Brotherly sharing: the main Host must be large enough to give some to the faithful;
c) Friendship: the aspect of personal sanctification is relativized; priest says nothing when distributing communion
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Presence of Christ at Mass
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Doctrine
Dual presence:
W As Priest – in the person of His minister
W As Victim – in the Eucharistic species
Christ as Victim is the center of the liturgy, being offered to God and given to men.
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Doctrine
Spiritual presence: He is given to the faithful in His Word and His Body and these presences are placed on the same level.
The New Mass
devalues Our Lord’s presence as Victim, reducing it to the level of His
presence in the readings, and His presence as Priest, by putting the
common priesthood of the faithful on the same level as the ministerial
priesthood of the celebrant.
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Practice
W 14 genuflections
W Canonical fingers held together and fingers purified
W Only the priest distributes Communion
W Communion kneeling, on the tongue
W Church
is a quiet place of reverence where God dwells in the tabernacle in the
center of the main altar. This makes the place intrinsically holy,
regardless who is there
W Signs
of cross over the Victim (these identify the oblations with Our Lord) –
three times in Offertory, 26 times in Canon, three times before
Communion and once when receiving
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Practice
Three genuflections, and these three are related to the people (two after elevation, one just before distribution)
No holding of canonical fingers together nor purification of fingers
Any and all distribute Communion
Communion standing, in the hand
Church
more a house of the people than of God; tabernacle separated from the
main altar. The building only has meaning when the community is gathered
Signs of the cross over the Victim = once only during the Canon
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The Presence of Christ in His Word
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Doctrine
The Bible
actively becomes revelation when it is proclaimed by the Magisterium of
the Church; ordained ministers act in the authority of Christ by
transmitting this Revelation.
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Doctrine
Christ in present
in His Word (Scripture) through the gathering of the community; this
presence is on the same footing as the Real Presence, as both presences
are the table of the Lord because both give us the spiritual sustenance
unique to the Paschal banquet.
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Practice
a) The
reading of Scripture only by ordained ministers shows the necessity of
the ecclesiastical hierarchy in transmitting Revelation.
b) Scripture
is not a celebration in itself, but rather directed to the central
mystery of the Mass, to which it directs the faithful. It enkindles the
fervor of the faithful for the sacrifice.
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Practice
Scripture is celebrated in itself; by itself, and not by the minister’s teachings, Christ is present è No need for an ordained minister to proclaim it; any layperson can do it.
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The Presence of Christ in the Priest and the People
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Doctrine
Christ is present
under the Eucharistic species and in His minister. The former presence
is made possible by the words of consecration and it nourishes the
faithful, being the Body, Blood, Soul and Divinity of Our Lord.
The priest alone
can confect the Eucharist and Mass takes place through him alone, with
or without the cooperation of the faithful.
Mass = a
true and proper Sacrifice in which the bloody sacrifice once
accomplished on the Cross is represented, in which the same Christ is
contained and immolated in an unbloody manner, and offers His own Body
and Blood, through the ministry of the priest, under the species of
bread and wine, to God the Father, the manner alone of offering being
different (Trent)
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Doctrine
Christ is present
spiritually through the gathering of the community and this presence is
made tangible firstly as “Word” in the Liturgy of the Word and secondly
as oblation through the memorial of His acts, which are made present
once again. The people are fed at both these “tables” with a spiritual
food.
The “People of God” are the only agent recognized. Christ is present in the assembly, which performs the Mass under Him.
Mass = The
Lord’s Supper or Mass is the sacred assembly or congregation of the
people of God gathering together, with a priest presiding, in order to
celebrate the memorial of the Lord. For this reason Christ’s promise
applies supremely to such a local gathering together of the Church:
“Where two or three come together in my name, there am I in their
midst.” (Institutio Generalis, 1969)
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Practice
W There is a clear distinction between the unbloody immolation of the consecration (ex opere operato, performed by priest alone; it alone qualifies as a sacrament) and the sacrificial offering of the participants through union with the priest in intention (ex opere operantis).
W The
priest clearly acts in a unique role in the person of Christ, alone
mediating with God. The faithful can only unite with his actions by
their intention; they cannot perform the visible rite to confect the
sacrament.
W The
prayers of sacramental oblation are either in the first person, as
being offered by the priest alone, or they make a clear distinction
between the offerings of priest and faithful.
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Practice
The
assembly is a “new sacrament” because, as a sign of the universal
Church, it has the power to make Christ present. This is most clearly
manifested when the bishop presides over his priests and the faithful
take active part è concelebration is preferable; the Confiteor is an act of the community and there is no separate confession of sins.
In the Liturgy of the Word – Once
Christ is spiritually present by the assembling of the people, the
liturgy becomes a dialogue between God and His people without need of a
priest. Christ is present in His Word and the people perform a “priestly
function” in their prayer and singing, appropriating the divine word.
In the Liturgy of the Eucharist – i) The sacrifice is always described as an act of both the priest and the faithful. ii) The prayers of oblation put the offering as belonging to the assembled people, not the celebrant. iii)
The priest is only described in the prayers of the New Mass and the
IGMR in the context of his relation to the people of God as their
“president” and never in terms of the power that he alone possesses to
act in persona Christi, consecrating and making the sacrificial offering.
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From Propitiation to Thanksgiving
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Doctrine
Man
has offended God and continues to do so. He deserves punishment for
these sins and must make up for them. This unremitted punishment due to
man’s sins is always in view. The Mass an application of the merits of
Redemption to sinful souls.
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Doctrine
God
has an undying love for man, regardless of man’s crimes. Man is seen as
reconciled with God, no matter what state his soul is in. The Mass is a
liturgy of the saved, a celebration with thanks-giving of a Redemption
already released in full, without any propitiatory dimension. This
follows from diminution of the Mass as sacrifice and the priest as
sacrificing agent & mediator with God.
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Practice
The Offering and Sorrow for Sin
W Prayers of compunction for sin return again and again, e.g. Confiteor, Aufer a nobis, Oramus te, Munda cor meum, Per evangelica dicta, In spiritu humilitatis, Incensum istud, Lavabo.
W The
unworthiness of the minister is always in view, because of the
unremitted punishment due to his sins. He asks for the approval of his
offering in 10 separate prayers in the Offertory and Canon.
W Intercession of Our Lord – Mediators are placed between the minister and God, because of his deficiency, firstly Our Lord Jesus Christ, then the saints.
W Intercession of the saints – There
are at least four prayers during the Mass that call upon the merits and
intercession of the saints and 200 collects throughout the year.
The Satisfaction Due for Sin – the traditional missal tries to obtain the remission of punishment due for sin by the merits of Our Lord and the saints.
W Frequent requests in the collects to be “purified from the stains of sin.”
W Requiem: Frequent reference to judgment, punishment due to sins, and the need to be loosed from them.
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Practice
The Offering and Sorrow for Sin
Only the “Per evangelica dicta,” the “In spiritu humilitatis,” and the “Lava me,”
an abbreviated freestyle version of psalm 25, remain. These prayers,
moreover, are often translated in the vernacular so as to remove all
trace of contrition.
No requests for the approval of the offering.
Intercession of Our Lord – almost
complete suppression of all mention of Our Lord’s mediation in the
offering of the sac-rifice. The one “through Christ our Lord” etc. left
in Eucharistic prayers II-IV refers to the heavenly liturgy hereafter.
Intercession of the saints – Prayers during the Mass are gone and the 200 collects have been reduced to only three obligatory ones.
The Satisfaction Due for Sin – no thought of the unworthiness of the human ministers è the consequences of sin are no obstacle to the approval of the sacrifice è no need for intercession of Our Lord or the saints.
All
references to divine justice in any part of the propers have been
considerably reduced. Only a few ferial Masses in Lent have request to
be purified from sin.
Requiem: No
mention of the punishment due to sin or the pains of purgatory; the
propers emphasize the happiness of heaven and the resurrection while
omitting the traditional Tract, the Dies Irae, and Offertory prayer.
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The Principle behind the Liturgical Reform: “The Paschal Mystery”
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Classic Theology
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New Theology
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The Passover of the Lord
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Redemption = a propitiatory offering to divine justice offended by sin
Emphasis: the satisfaction of justice, the cooperation of man, and the pains of Our Lord’s Passion
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Redemption = a pure work of love, where God reveals His infinite charity for all men; justice is disregarded
Emphasis: the great importance of love, the initiative of God, and the new life of the Resurrection
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Sin
W Sin
is an offense against the honor of God, and is measured by the majesty
of the Person offended, not the harm to the one offending. Man has a
duty to honor God.
W God is a jealous defender of His own honor and damns to hell those who do not respect it.
W God’s
justice needs to be satisfied for the sins of men. This was done
ultimately by the sacrifice of the God-man’s life on the cross and is
renewed in the sacrifice of the Mass. But every man has an individual
obligation to make satisfaction on his own for sin.
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Sin
Sin
only harms man and society, as it can take nothing away from God’s
nature. It does not offend the justice of God, but only His love insofar
as it is a refusal of that love.
There
is never any difference in God’s love for us, whether we be full of sin
or of virtue. It is contrary to God’s goodness to punish us for our
faults, as His justice demands no satis-faction and His love is
enduring. Men only go to hell by excl-uding themselves from God’s love,
not by God’s punishment
Nothing
needs to be made up to God. Satisfaction only enters in as a corrective
punishment to help man straighten himself out with respect to God and
society, to recover his spiritual health and capacity to love.
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Redemption
W It is a work of love to appease divine justice, providing the infinite satisfaction required by the sins of mankind. It re-establishes the friendship between God and man, which was lost through sin.
W Author = Our Lord Jesus Christ, as the redemptive work is making satisfaction for sins
W Principal act = the death of Our Lord on the Cross, as by this act Our Lord satisfied for our sins and opened the gates of Heaven
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Redemption
It
is the revelation of God’s unchanging love toward man, in spite of sin,
an eternal Covenant which never has been destroyed. It gives nothing
back to God, but gives God back to man, showing him that God always
loved him and did not cast him off, even after sin.
Author = God the Father rather than Our Lord, as the redemptive work is revealing the love of the Father for men.
Principal acts = Our
Lord’s Resurrection and Ascension, because they are the fullness of the
revelation for which Christ became incarnate, i.e. to show us the
unconditional love of the Father for us
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The Traditional Mass
W Frequent references to punishment due to sin or need to appease God’s anger
W Ends
of thanksgiving and petition subordinate to those of a-doration and
propitiation; frequent reference is made to the vicarious satisfaction
of Christ and His mediation in prayer
W Celebration
of first class Feast of the Precious Blood, which was instituted to
profess belief in the classic truths regarding Redemption
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The New Mass
No references to punishment due to sin or need to appease God’s anger
Ends
of Mass are solely thanksgiving and petition; no reference made to the
vicarious satisfaction of Christ and His mediation in prayer
Initial
removal of the feast of the Precious Blood, then later it was put back
as a votive Mass with substantial changes following the theology of the
Paschal Mystery
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The Sacrament as Mystery
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Sacrament = an efficacious sign of grace
Range of sacraments – three things are required to make a sacrament: a) institution by Christ; b) an outward sign; c) power to give grace
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Sacrament = a symbol that contains what it signifies, making the sacred hidden thing visible and objectively present
New “sacraments”
a) Christ, because He reveals God, the sacrament par excellence, to man, is the “primordial sacrament”
b) The Church –
Christ represents God to men and the Church represents Christ to men,
making the Church a sacrament where men can meet Christ and God in
Christ
c) The liturgy itself – the liturgy, “mystery of worship,” makes the glorified Christ really present
d) The assembled faithful – they manifest the Church and make it present
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W Revelation –
it was given to the Church by the visit of God to His people, but that
visit was limited to a narrow historical time. From there, revelation is
transmitted by preaching and it requires belief in the mediation of the
Church and her infallibility in matters of Faith. This notion is based
in a realist philosophy that recognizes the value of speculative
knowledge.
W Tradition – it is guaranteed by the Magisterium of the Church. A Christian’s faith develops by learning the catechism.
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Revelation – it is not merely a series of abstract statements forming a doctrinal system, but also living contact
with the mystery of divinity through divine actions making God present
to man. The jump from mystical phenomenon to a divine absolute is made
possible by presenting the phenomenon as a “symbol” lining up with
schools of modern symbolist thought, which allow man to go from an
objective contact to a non-experiential reality.
Tradition – it
is guaranteed by a living contact with God; hence Tradition itself is
living. A Christian’s faith develops by being brought into contact with
the Word through the celebration of the Paschal Mystery. The liturgy is
the arena of Revelation.
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The Traditional Mass
W Sacraments – Focus is on power over meaning.
The sacraments derive their efficacy from Christ, and not from the
persons administering them or receiving them. They give grace of
themselves (ex opere operato), even when the priest or person
administering them is unworthy. Faith is needed on the part of the
recipient of a sacrament that it be received fruitfully, but that faith
only need go so far as to bring the soul to submit itself to the action
of the Church. The sacraments receive their power to give grace from
God, through the merits of Jesus Christ.
W Scripture – Focus is on meaning over power. Biblical readings are meant firstly to provide the concepts of faith with their intellectual content.
W The
Real Presence has value in itself, being Our Lord Himself, present to
be offered as an infinite sacrifice to God and to nourish the souls of
the faithful.
W The
priest alone has the power to confect the sacrament; this is the source
of his elevation above the faithful and his indispensable role at Mass.
The faithful are a dispensable accessory to Mass.
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The New Mass
Sacraments – Focus is on meaning over power.
An act of faith on the part of the faithful is needed to make the
reality signified by the sacrament present to the participants. Faith
and attainment of the mystery are inseparable. As a sacrament is
primarily an actuation of faith, then the priest’s action offering Our
Lord, which only requires only habitual faith, being a physical act, is
subordinate to the act requiring an attitude of faith, i.e. the offering
of the assembly. The sacraments are said to work ex opere operato
only based on the efficacious faith that accompanies them. They
represent deeds which bring about our salvation through a contact
provided by an efficacious faith. Their power is subordinated to their
nourishment of faith and actuation by it.
Scripture – Focus is on power over meaning.
We must go beyond the sign of faith to what is signified, i.e. Christ
Himself, Who is the definitive Word of God. Scripture in this way itself
becomes a sacrament. Hence both the “Liturgy of the Word” and the
Eucharistic Liturgy make Christ present, for our nourishment. The
Catechism even gives primacy to the former in saying that it determines
the meaning of the other sacramental symbols.
The Real Presence is not recognized firstly in itself, but firstly insofar as it nourishes faith.
The
common priesthood of the faithful is practically elevated to the level
of the sacramental priesthood of the priest, as the sacrificial oblation
is considered as being confected by the faith of the assembly
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The Memorial
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Doctrine of Redemptive Sacrifice: a) The most important action of Christ was His death on the cross saving mankind from Hell è b) sacraments are most important as imparting the saving grace of the Cross to our sinful souls è c) Mass is most important as offering an infinite sacrifice of propitiation to a just God.
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Doctrine of Paschal Mystery: a) the actions of Christ as revelation are more important than His sacrificial action è b) sacraments are most important as means of making the actions of Christ present è c) Mass
is most important as making present the reality it commemorates.
Christ’s mission of salvation was one in “words and deeds” and it is in
making this present that the Mass has value.
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The Mass is a Sacrifice
W Christ’s
mission was to render to God the glory that man had refused to give. He
became incarnate for the love of the Father. Now, it was His obedient
death on the cross that showed the greatest love, as it was a laying
down of His life, and it was the most perfect act of the virtue of
religion: sacrifice. Even insofar as His Incarnation benefits men, His
death is the most important of actions, as only it has meritorious and
satisfactory value. Hence, the Mass, greatest act of religion, must be a
true sacrifice, wherein Our Lord is offered on the altar.
W Our
Lord’s death was most important again in that it was the only action in
which He merited something for Himself, i.e. the glorification of His
physical body and the sanctification unto glory of His Mystical Body. By
His death, He merited in a new way what He had previously merited from
the first moment of His earthly existence.
W The Mass is firstly a true, ritual sacrifice, and secondly a memorial insofar as it is an image representing
the sacrifice of the Cross. It is a true sacrifice, not because it is a
memorial, but because transubstantiation makes Our Lord truly present.
W Mediator Dei:
the mysteries of Redemption are present and operative, but do not
operate in the obscure manner as given by the new theology. The Mass
renews the sacrifice of the Cross, but is not a memorial making the
historical sacrifice present again.
W The
Mass is a sacrifice in its own right. By the double consecration of the
separate species, an unbloody immolation takes place. The sacrifice is a
memorial, but only insofar as it represents the death of Our Lord; it
does not make the mysteries of the life of Our Lord actually present.
W The
Mass has objective meaning through the sacramental immolation of Our
Lord accomplished by the double consecration, accompanied with the
offering and consummation of this Victim by the ordained priest. The
faithful enter this picture only incidentally.
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The Mass is a Memorial
Revealed mysteries are to be considered from an historical point of view è NT is to be analyzed in light of the OT è the essential nature of the Eucharist is tied up in the essence of the Jewish Passover. The Passover was three things: a) a memorial of the deed which saved them; b) the declaration and celebration of the present Covenant; c) a prophecy of the future fulfillment of God’s promises. Therefore, the Mass must do the same.
The
focus is more on Christ’s mysteries than Christ Himself, Priest and
Victim. And, of these mysteries, His death certainly finds a place, but
foremost are His Resurrection and Ascension, since His central mission
is to reveal the unchanged love of the Father (in the new scheme of
Redemption) and the Resurrection and Ascension are accomplished by the
Father’s power.
As
Our Lord used the rite of the old Passover when instituting the
Eucharist, so the Mass is primarily the memorial of the Lord, since only
the memorial aspect of this rite is described.
As
the Jewish memorial was able to make God present again and renew the
effects of His salvation, so too the Eucharist is not a simple
remembrance but makes present the deeds by which Christ wrought
salvation. While the old Passover simply made present to the memory of
the believers events of the past, the new Passover makes Our Lord’s
death and Resurrection present, as well as future mysteries yet to
happen. In short, it encompasses the whole work of salvation in a
dynamic and invisible unity.
The
Mass is not a sacrifice in its own right, but rather the actual
sacrifice of the Cross brought from history into the present moment. The
sacrifice is in this re-presenting of Christ’s mysteries, not in an
exterior rite.
The
Eucharist conveys an objective memory by means of an action, but for
this action to constitute an objective one, it must be a social action,
one of the community è this communal action is a meal, the Jewish ritual meal of the Passover during which Our Lord instituted the Eucharist.
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Does the Liturgical Reform Constitute a Dogmatic Rupture with Tradition?
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Traditional Dogma
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New Theology
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Redemption – A Truth of Faith Refused
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Principle: Christ died on the Cross in order to satisfy the debt of punishment demanded by divine justice offended by sin.
Arguments of authority
W Trent: The
doctrine that Our Lord’s death on the Cross made vicarious satisfaction
for sin is part of the deposit of the Faith, as is the propitiatory end
of the Mass.
W Roman Catechism: teaches that Our Lord made the highest satisfaction or compensation possible to God by His death on the Cross.
W The
dogma of Our Lord’s vicarious satisfaction has always been defended by
the Church, and especially recently to protect against liberal
Protestantism, as seen in the prepared canons of Vatican I, Humani Generis of Pius XII, and a preparatory schema of Vatican II.
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Principle: There is no debt to be paid to satisfy divine justice offended by sin è no
propitiatory aspect in the New Mass. Redemption is the revelation of
the eternal covenant that God has made with man. It is the revelation of
God’s unchanging love toward man, in spite of sin, an eternal Covenant
which never has been destroyed. It gives nothing back to God, but gives
God back to man, showing him that God always loved him and did not cast
him off, even after sin.
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The Mass as Sacrifice – A Truth of Faith Put in Doubt
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Trent: the Mass is a) a true sacrifice, real and visible; b) it represents, commemorates and applies the sacrifice of the Cross; c) it is not merely a commemoration.
W A Visible Sacrifice: a) the sacrifice is represented visibly, which can only be done through the species of bread and wine; b) the Mass is linked with the Passover because the latter ceremony was the visible sacrificing of a victim. Conclusion: repraesentare is used to mean an image resembling the thing represented
W A True and Proper Sacrifice – Mass is truly and properly a sacrifice, which is only possible if there be a true victim and real immolation
W Not a mere commemoration – Trent
condemns calling the Mass a purely conceptual reminder of the Cross,
i.e. only referring to the Mass as a sacrifice in a figurative way.
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Paschal Mystery: The Mass a memorial meal, but it is also a sacrifice in that it is an objective memorial.
An Invisible Sacrifice – The
Mass is only a sacrifice insofar as it makes the sacrifice of the Cross
present. And this sacrifice is incomplete without the Resurrection and
Ascension; therefore a mere sacramental representation of Calvary is not
sufficient to include all the mysteries of salvation, which the
memorial sacrifice does. Repraesentare means making really present what is remembered. This is the objective aspect of the Liturgy.
An Analogical Sacrifice – Mass is a sacrifice, only as an objective memorial containing the sacrifice of Christ è no true victim or real immolation
A Figurative Sacrifice – the
notion of a memorial, whether objective in terms of the Paschal Mystery
or subjective in terms of Protestant theology, never admits a literal
application of the term “sacrifice” to the Mass
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The Notion of Sacrament – A Danger for the Faith
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W All of the sacraments work ex opere operato.
There are seven and only seven sacraments instituted by Christ. Trent
condemns those who say that sacraments were only to nourish the faith.
W Trent: the Eucharist is present truly, really and substantially.
W Clarity of symbols – A
sign must be a distinct and separate entity from the thing signified.
This is clearly the case for all of the seven sacraments.
W Pascendi: condemnation of the identification of formulae of the faith with the sacraments.
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The distinctions of efficacy ex opere operato and ex opere operantis
can no longer be applied, as the entire body of the liturgy is a
sacrament. The efficacy of the sacraments is wholly dependent on the
faith of the recipients interpreting the symbol of the sacrament; this
makes the sacraments efficacious.
The
divine presence depends on the interpretation of its symbols (bread and
wine) given by man, as in the Old Testament natural blessings were seen
under the same symbols.
Blurring of symbols – Christ
is separated from His divinity which He signifies, and the Catholic
Church is made distinct from the Church of Christ which it signifies.
The new sacramental theology seems to identify the formulae of faith with the sacraments.
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Replies to This Discussion
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33 Reasons Why, In Good Conscience We Cannot Attend The New Mass
1) Because the new mass is not an unequivocal proffession of Catholic Faith(which the traditional Mass is), it is ambiguous and Protestant. Therefore since we pray as we believe it follows that we can not pray with the new mass in Protestant fashion and still believe as Catholics!
2) Because the new mass leads us to think that truth can be changed or ignored without fidelity to that sacred deposit of doctrine to which the Catholics Faith is bound forever.
3) Because the new mass represents "a striking departure from the Catholic theology of the Mass as 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"
4) 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.
5) Because in less then 7 years after introduction of the new mass priests in the world decreased from 413,438 to 243,307 almost 50%. (Holy See Statistics)
6) Because of pastoral reasons adduced to support such as grave break with tradition do not seem to us sufficent.
7) Because the new mass does not manifest Faith in the Real Presence of our Lord the traditional Mass manifests it unmistakably.
8) Because the new mass confuses the Real Presence of Christ in the Eucharist with His Mystical Presence among us. (proximating Protestant doctrine)
9) Because the new mass blurrs what ought to be a sharp difference between the HEIRARCHIC Priesthood and the common priesthood of the people. (as does Protestanism)
10) Because the new mass favors the heritical theory that is the Faith of the people and not The Words of the priest. Which makes Christ Presence in the Eucharist.
11) 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 teachings that the priest is judge, witness and intercessor with God.
12) Because the new mass gives us to understand that the people concelebrate with the priest, which is against Catholic theology.
13) 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.
14) Because the narrative manner of consecration of the new mass infers that it is only a memorial and not a true sacrifice. (Protestant Thesis)
15) 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).
16) 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 only a president of the assembly etc.).
17) Because we are faced with a dilemna: either we becaome Protestanized by worshipping with the new mass , or else we preserve our Catholic Faith by adhering faithfully to the traditional Mass of All Time.
18) Because the new mass contains ambiguous subtly favoring heresy, which is more dangersous then if it were clearly heretical since a half-heresy half resembles the truth!
19) 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.
20) 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 by irreverence.
21) Because many good Catholic theologians, canonists and priests do not accept the new mass and affrm that they are unable to celebrate it in good conscience.
22) Because along with the new mass goes also a new catechism, a new morality, new prayers, new ideas, new calandars-in a word, a New Church, a complete revolution from the old. "The liturgical reform...do not be decieved, this is where the revolution begins." (Msgr. Dwyer, Archbishop of Birmingham, spokesman of the Episcopal Synod)
23) Because the intrinsic beauty of the traditional Mass attracts souls by itself; whereas the new mass, lacking any attractivenes of it's own, has to invent novelties and entertainments in order to appeal to the people.
24) Because the new mass attempts to transform the Catholic Church into a new, ecumenical Church embracing all ideologies and all religons-right and wrong, truth and error- a goal long dreamt of by the enemies of the Catholic Church.
25) 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 which of their very nature, must remain together".(Pius XII)
26) Because the new mass, although appearing to conform to the dispositions of Vatican Council II in reality opposes it's instructions, since the Council declared it's desire to conserve and promote the Traditional Rite.
27) Because Pope Saint Pius the 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")
28) Because Pope paul the VI, when promulgating the new mass, himself declared, "The Rite...by itself is NOT a dogmatic definition...( 11-19-1969)
29) 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.
30) 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 equivicol and favoring heresy and therefore disagreeable to God.
31) Because as stated in Vatican Council I, the "Holy Spirit was not promised to the succesors of Peter, that by His revelation they might make new doctrine, but that by His assistance they might invioably keep and faithfully expound the revelation or deposit of faith delivered through the Apostles".
32) Because heresy, or whatever clearly favors heresy, cannot be 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 before men". (Acts of the Apostles 5,29)
33.) Because: "...By this our decree, to be valid IN PERPETUITY, we determine and order that NEVER shall anything be added to, omitted from, or changed in this Missal..."
Pope Saint Pius the V
Quo Primum
July 19th, 1570
Excerpt from the SSPX pamphlet "Why The Traditional Latin Mass? Why Not The New?