am convinced that the crisis in the Church that we are
experiencing today is to a large extent due to the disintegration
of the liturgy" (Cardinal Ratzinger, the future Pope Benedict
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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):
'Tridentine' Mass has a more vertical focus
- a focus more on God than on fellow parishioners
'Tridentine' Mass is clearly a sacrifice
(as opposed to a meal, as many 'moderns' want the faithful to view
'Tridentine' Mass emphasizes self-denial,
awareness of sin
the 'Tridentine' Mass, the priest typically faces
eastward, symbolically towards Christ (not towards the parishioners)
the 'Tridentine' Mass, there is increased
reverence at the altar and extreme reverence for the Holy Eucharist
the 'Tridentine' Mass, there are ample references
to atoning for sin, hell, judgment, and the intercession of saints
the 'Tridentine' Mass, a fixed liturgy - containing the
traditional prayers -
is used throughout the Church, which is not
subject to personal preference or manipulation
the 'Tridentine' Mass, there are reverent silent
periods where the priest leads prayers on our behalf
the 'Tridentine' Mass, there is more genuflecting and kneeling
'Tridentine' Mass uses a different, fuller
the 'Tridentine' Mass, there are fewer rote
responses by the parishioners
the 'Tridentine' Mass, the unchanged, traditional prayers
of consecration are used
the 'Tridentine' Mass, Holy Communion is
given only by priests - to kneeling communicants on the
tongue (excepting, of course, those
physically unable to kneel)
the 'Tridentine' Mass, there are no 'altar
girls', no lay readers (typically), and no 'Eucharistic
the 'Tridentine' Mass, there is a longer
silent period after Communion for prayer & thanksgiving
the 'Tridentine' Mass, pipe organs and
Gregorian chant are employed rather than guitars and drums
the 'Tridentine' Mass, the priest is not sitting off to
the side while laity 'take charge'
the 'Tridentine' Mass, there is no hand-holding or "kiss of peace" among the laity
the 'Tridentine' Mass, the stable rubrics help assure that liturgical
abuses do not occur
course, the Latin language is used for
the majority of the 'Tridentine' Mass (you may follow along with a
Mass attendees state that the above contribute to a more holy and
reverent atmosphere with fewer distractions.
For a more extensive comparison between the old and new rites of Mass,
see below. For some pictorial comparisons, click
the desire for the traditional Latin ('Tridentine') Mass is seen as a
mere preference or attachment. Some may believe it has something to do with being resistant to change or about one's
personal likes. Many think the two Masses are the same, except
for the language. Sadly,
those who think such things are very misinformed. The truth is that the
two Masses are significantly different, even if said in
the same language, and that many (most?) of those who desire to attend
this Mass do so not because of a mere preference, or resistance to
change, or nostalgia, but because they are cognizant of the
superiority of the old Mass. They do not base their conclusions on
preferences or feelings, but on objective truths.
desire for the Traditional Mass may have been influenced by the poor
fruits of the New Rite of Mass over the past several decades* - by their fruits you shall know them (Mt.
- such as a huge drop in Mass attendance, widespread loss of belief in the
Real Presence, greatly reduced reverence, significantly fewer conversions,
widespread loss of faith, etc., by the many liturgical abuses common to the New Mass, or by
concerns of high-ranking
prelates, such as Cardinals Ottaviani and Bacci who stated that (emphasis added):
"[T]he Novus Ordo Missae - considering the new elements,
susceptible of widely differing evaluation, which appear to be implied
or taken for granted - represents, as a whole and in detail, a
striking departure from the Catholic theology of the Holy Mass as it was
formulated in Session XXII of the Council of Trent, which, by fixing
definitively the 'canons' of the rite, erected an insurmountable barrier
against any heresy which might attack the integrity of the
"[T]he new liturgy will delight all those groups hovering on the
verge of apostasy who, during a spiritual crisis without precedent, now
wreak havoc in the Church by poisoning Her organism and by undermining
Her unity in doctrine, worship, morals and discipline."
"To abandon a liturgical tradition which for four
centuries stood as a sign and pledge of unity in worship, and to replace
it with another liturgy which, due to the countless liberties it
implicitly authorizes, cannot but be a sign of division - a liturgy
which teems with insinuations or manifest errors against the integrity
of the Catholic Faith - is, we feel bound in conscience to proclaim, an
"We have limited ourselves above to a short study of the Novus
Ordo where it deviates most seriously from the theology of the Catholic
Mass. Our observations touch upon deviations which are typical. To
prepare a complete study of all the pitfalls, dangers and
psychologically and spiritually destructive elements the new rite
contains, whether in texts, rubrics or instructions, would be a vast
Note that Cardinal Ottaviani had "formerly headed the Vatican's Holy Office, which
had the charge of protecting the integrity of the Catholic Faith."
Or, they may have come to the
realization after learning how closely the New Mass parallels Protestant
'worship services' or by discovering that the changes incorporated into the New
Mass parallel the changes made by the 16th century Protest-ant
'Reformers' who purposely instituted those changes to destroy the belief
of Catholics. They may be troubled by the unprecedented
fabrication of a
Mass by men in the 1960's and that its creation was influenced by Protestant
'observers' - and that the person in charge of the New Mass' creation
was a suspected Freemason. Perhaps they are troubled by the unprecedented manner in which
the New Mass was imposed on the faithful
and by the fact that the New Mass is now acceptable to many
Protestants - always fierce opponents of the Mass - and that some
Protestants have even used the New Mass in their own 'churches'. Perhaps
they were troubled by the fact that those responsible for the creation of the New
Mass stripped the prayers of the traditional rite of Mass of nearly all 'negative topics' (e.g. sin, judgment, hell,
purgatory) and nearly all reference to the supernatural and to the Mass being a sacrifice.
Or perhaps they have simply come to believe that God is
more pleased with a Mass - the true re-presentation of Calvary - that is
wholly focused on God, rather than one that seems to focus on our
neighbor and 'self-affirmation'.
clear that the desire for the Traditional Latin ('Tridentine') Mass has
much deeper roots than a simple preference or personal opinion, but it instead
is based on objective truths. In fact, it seems
well-nigh impossible that an honest, well-informed Catholic could
successfully argue the superiority of the new rite of Mass over the old
rite. Even if one was to ignore the decades of bad fruits associated
with the new rite of Mass*, the differences between the two rites speak
for themselves. For more on these differences, see below.
Note: This refers to the new rite as compared to the old rite, of
course, and does not in any way refer to the Sacrament, which is the
same in both Masses.
Following Comparisons Between the Traditional Latin ('Tridentine') Mass
vs. the New (Novus Ordo) Mass...*
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Mass Begun with Asperges (Sprinkling With Holy Water)?
Beginning of Mass
Confiteor (English Translation)
Separate Confiteor ('I
Confess...') for Priest & People?
External Penitential Expression During Confiteor
Absolutions Given During Mass
Prayer As Priest Ascends the Altar
Reference to Relics in Altar
Gloria (English Translation)
Traditional Mass Propers? (e.g. Collect, Preface)
Nicene Creed (English Translation)
Prayer Intentions In Mass ("General Intercessions")
Lay Presentation of Gifts to the Altar
Bells Rung During Mass
Incensing of the Altar, Bread, Wine, and the Faithful?
Lavabo (Ps. 25:6-12) ("I will wash my hands among the innocent, and I will encompass Thine Altar O Lord...")?
Sanctus ("Holy, Holy, Holy...")
Invocation of the Saints Shortly Before the Consecration
Priest's Actions At Consecration
Mystery of Faith ("Mysterium
Protection Shown By Priest For Particles of the Host Which May Remain on His Fingers
Words Which Immediately Follow the Consecration (English Translation)
Our Father Prayer
of 'Amen' After Lord's Prayer
Words Following the 'Our Father' Prayer (English Translation)
Sign of Peace Among Laity
Priest's Prayers in Preparation for Holy Communion (English Translation)
"Lord, I am not worthy..." (Domine, non sum dignus)
Confiteor / Absolution Just Prior to Holy Communion?
Standing for Holy
Used in Distribution of Holy Communion?
'Formula for the Distribution of Holy Communion'
Communicant (at Communion)
of Holy Communion by Laity
Some Persons Leave Mass Right After Communion?
Last Blessing (English Translation)
Rite of Mass Acceptable to Protestants?
Relation of Mass to Orthodox Liturgy
Stability of Mass
Feeling of Security Regarding Essential Elements
Emphasis (Vertical or Horizontal)
/ Emotions Based?
Periods of Sacred Silence?
Respect for Priest (as expressed externally)
Mass Focus (primary)
Similarity to Protestant 'Worship'
"Imbibe a 'Protestantized' Spirit" Over Time?
Reflects the Unchangeableness of God?
Emphasis (Worship / Expression)
References to Purgatory
References to Hell
References to Judgment / Justice
References to Sin
References to the Blessed Virgin Mary
References to Saints
References to Angels
References to Miracles & the Supernatural
References to "Negative" Topics
Emphasis on Our Dependence on God
Sense of Changelessness?
Bowing (by Priest)
Reverent Kisses (by Priest)
Signs of the Cross
Gimmicks / Novelty
of Mass Subject to Different Interpretations / False Interpretations?
Manner of Speech
Worship Vs. Entertainment
Truths Vs. Experiences
Type of Worship
Mass Designed to be Ecumenically Acceptable?
Tabernacle Placement on Altar
Liturgical Norms vs. Liturgical Experiments
Translations Used in Mass
Unity / Disunity
Belief in Real Presence Among Attendees
Belief in Church Dogmas Among Attendees
Catechesis of Attendees
Women's Behavior & Speech During Mass
Solemnity of Mass
Beauty of Rite
External Dignity of Liturgy
Sense of Mystery?
Attention to Detail?
Loss of Reverence Over Time?
to the 'Sensus Catholicus' (Catholic Sense)?
Invalid Sacraments Common?
Ease of Having an Invalid Sacrament
Lay Persons Handle Eucharist?
Distribution of Holy Communion
Direction of Priest
Frequent Eye Contact
Awareness that Mass is the Re-presentation of Calvary
Fosters Awareness of Divine Punishment & the Need to Make Satisfaction For Sins?
Concern Over 'Last Things'?
Frequent Emphasis of Songs
Type of Pleasure Received
Mass Recognizable to Catholics Who Lived a Thousand Years Ago?
Persons Who Have Given Their Lives to Protect This Rite of Mass From Becoming 'Protestantized'
Placement of Tabernacle
Typical Altar Type
Do Attendees Tend to Notice Liturgical Abuses, Should They Occur?
Worship of God Ever Appears Subordinated to a Community Focus?
Appears That Mass is a Sacrifice to Almighty God or a Mere Assembly?
Clear That 'Spectators' Are Not Required For Validity?
Clear that Mass is Designed to Please God Rather Than Men?
Ability to Raise Hearts & Minds to God
Mass As a Source of Joy & Peace
True Fixed Rite?
Ties to Past
Thirst for Truth / Novelty
Thirst for What is Best / What is New
Appreciation for the Most Sacred of All Things?
"Liturgy Affects the People" or "People Affect the Liturgy"?
Reconcilable With Working Out One's Salvation With 'Fear and Trembling' (Phil. 2:12)?
Opinion of Mass by Those Who Hate the Catholic Church
'Busyness' of Attendees
Lay Persons in 'Street Clothes' Present in the Sanctuary During Mass?
Protestants Assisting At Holy Mass?
Emphasis on Sacrificial Act or "Imparting of Information"
Teachings Focused on Those 'Pleasing to the Ears' (e.g.
Love of God, Mercy)?
May Tend to Appear "Friendly With the World"?
Frequent Changes at Mass Tend to Cast Doubt in Minds of Catholics on the Dogma of the Eucharist?
Word of God (Bible) Given Greater Emphasis Than the Word (Christ) Made Present on the Altar?
Respect Shown for Tradition in the Imposition of the Mass
Ongoing Respect For Tradition After the Imposition of the Mass
Necessitated the Overthrow of Hundreds or More Years of Tradition?
Mass is Peaceful?
Emphasis on Humility?
in Awe vs. Dance & Hold Hands
Silence / Noise?
Possible to Have Poorly Celebrated Mass Even if Rules Are Followed?
Nearness to Biblical Example
Persons Have to Pick and Choose Which Parish (or Mass Time) to Attend in Order to Find 'Safe' Mass?
All Masses At All Parishes (Or Even the Same Parish) Essentially the Same?
Feeling That Mass May Be Tailored to Suit the Personal Preference of the Priest (or a Lay Committee)?
Changes to the Liturgy are "Gradual, Almost Imperceptible"?
Average Parishioner Knows True Purpose of Mass?
Personal Prayer Encouraged at Mass?
Faith in Real Presence
Use of Latin Language
Priest Acts as Though He Truly Believes in the Real Presence?
Spiritual Vs. Bodily Perspective
Generally the Same Words Used As Our Forefathers Used?
Mass Seems to be Subject to the 'Creativity' of the Priest?
Sacred Vs. Theatrical?
Mass Generally Conducted With the Reverence Due Almighty God?
Clear That Mass is Offered to God to Atone for Our Sins?
Frequent Concern Over the "Infinite Malice of Sin"?
Encourages a "Vehement Hatred of Sin"?
Prayers in Plural (Community vs. Personal Assent)
Charged With the "Worship of Ourselves Rather Than God"?
Awareness of God as Our Judge?
Mass Imposed on the People?
Respect Shown For People's Attachments?
Precedence of Changes in Liturgy
Changes to Rite of Mass Welcomed by Protestants?
General Lowering to Meet the Perceived 'Needs' of Certain Persons (e.g. Children)
Persons Generally Appear to Observe the Eucharistic Fast?
Doctrinal Orthodoxy of Attendees
Have to Seek Out Special Mass or Feel at Home in Any Mass in the World?
Ability to Feel at Home at Mass With Any Group of People, Rich or Poor, Foreign or Native, Young or Old?
Church Recognized as the Place for the Solemn, Holy Sacrifice of the Mass or as a Community Gathering?
Meal vs. Sacrifice
Socializing / Restaurant Atmosphere?
Protection of Missal From Error
Mass Possibly Detrimental to One's Catholic Faith?
Fate of Those Things in Mass Which Are "Not Liked"
Purpose of Changes
Heavenly Home Vs. Earthly Home
Priority of Faith Vs. Social Issues
Build Up to the Consecration?
Discernment At the Consecration
Power of Laity to Impose Things on Others, Even to the Detriment of Some?
Widespread Use of the Vernacular Language?
Introduction of Mass Required the Removal of Previous Prayers?
Self-Communicating (Placing the Holy Eucharist in One's Hands and Then One's Mouth)?
Similarity Among Various Churches?
Uneducated are Able to Understand the Mass?
Charged with 'Banality'?
Typical Musical Style
Purpose of Music
Use of Traditional Catholic Music?
Applause in Church?
Use of Very Large Altar Breads?
Candles (Lit on Altar)
Mass Often Thought of as an Act of the Community or of the Church?
Confusion Among Parishioners Regarding Catholic Dogma
Clearly a Sacrifice?
Kneeling After Holy Communion?
Respect for the Sacred Role of the Priest
Focus on Christ During the Mass
Produces a Healthy Fear of the Lord?
Produces a Healthy Fear of
Prepares One For Death and the Fearful Judgment?
Encourages Prayers for the Holy Souls in Purgatory?
of the Priest's Personality During Mass
Impression Given to Those Outside the Church
Safeguarding of the Eucharist
Primary Role of Priest During Mass
Role of Priest in Relation to Laity
Respect for the Awesome Power of the Priest
Real Presence in the Holy Eucharist Vs. God's Presence in the Community
Clear That Sacrifice of the Mass Takes Away Our Sins?
Taste of the Supernatural
Signs of Respect for the Holy Eucharist
Careful Prescriptions in the Event a Host Falls to the Ground?
External Rite Generally Regarded as "the Best Humans Can Do" in Giving Honor to God?
Mass Takes Us Away From Everyday Life, Brings us Closer to Christ?
Tabernacle Located on
Makes the Importance of the Sunday Obligation Clear?
Continuity With the Past
Protection Against Errors
Ability to Penetrate More Deeply Into the Mass as Time Goes By?
Manipulation of the Liturgy by Priests
Community at the Expense of the Individual?
Comparability to Heavenly Worship
Widespread Criticism of the Rite of Mass by orthodox Prelates
Placing a Single Council Over the Admonitions of Many Popes
Apparent Concern For the Will of God Over One's Personal Desires
Mindfulness of Almighty God During Mass
Laity Placing Selves on Equal Level With Priest
Priest Put on Equal Footing With Laity?
Clear That Sacrament Depends Upon Priest's Powers?
Rite of Mass Encourages Conversion of Protestants?
Conformance to Protestant Practices
Message Sent to Protestants and Other Non-Believers
Necessitates an Apparent Rejection of Previous Rites?
Clear That the Consecration of the Bread & Wine is More Important Than the Coming Together of the People?
Ease of Distinguishing the Body & Blood of the Lord in the Holy Eucharist
Relative Importance of the Real Presence / Instruction / Socializing (as apparent)
Emphasis on God's Mercy / Judgment
Clear Distinction Between Sacred & Profane?
Laity Instinctively Know Right From Wrong?
Peer Pressure to Adopt Particular Behaviors / Gestures?
'Blind Leading the Blind'
Stable Annual Cycle Making Truths Easier to Remember?
Careful Selection of Scripture to Avoid 'Unpleasant Realities' (e.g. Hell, Judgment)?
Protects Against Heresy / Favors Heresy
Some (Non-heterodox) Catholics Refuse to Attend this Rite of Mass, Considering
Themselves "Conscientious Objectors"
Some (Non-heterodox) Priests Refuse to Celebrate Mass in This Rite?
Implementation of Rite Surrounded With Much Controversy & Even Scandal?
Laity Commonly Ignorant of Truths of the Faith?
Profanation & Sacrilege During Mass
Beauty of Rite "Universally Acknowledged and Admired"?
Holy Sacrifice Vs. Celebration
Mass Vs. Eucharist or Liturgy
Ease of Focusing on the Sufferings & Death of Christ During Mass
Encourages Thanksgiving After Communion?
on the Grave Matter of the Salvation of One's Soul?
Emphasis on Holiness?
Penetrating Sermons vs. "Feel Good" Homilies
Awareness of our Sinfulness
Personal Piety Encouraged?
Examples of Laity in Church
People Will Commonly Drive Many Miles (Or Even Move) to Attend This Rite of Mass Over Another Rite of Mass
Charged With "Blurring the Distinction Between the Hierarchical Priesthood and the 'Priesthood of the Faithful'"?
Great Importance of Mass is Clear
Mass is Timeless?
Liturgical Abuses Legalized?
Agrees With Council Directives?
Charged With Ambiguity?
Communion Under One or Both Species?
Great Continuity With Previous Councils?
Break With Tradition?
Choirs / Soloists
Communion in the
Fear of Compromised Law of Praying
(Lex Orandi, Lex Credendi - The Rule of Prayer is the Rule of Belief)?
Conducive to Proper Dispositions for Mass?
Consideration of Our Unworthiness?
Crucifix at Altar?
Decorating & Incensing of Altar
'Destroyed Old Rite'?
Diminished Role of
Attempts to Give Due Respect & Honor to Almighty God?
Adoration and Supplication of God?
Sense of the Sacred?
of the Mass Sometimes 'Trivialized'?
Ease of Focus at Mass
Ease of Adoration
Emphasis on Real Presence?
Danger of Equating the Real Presence of Christ with the 'Mystical Presence'?
Charged With "Excessive Optimism" / Apparent Forgetfulness of Concupiscence?
Explicitly Sacrificial Prayers
Externals Bring Home Truths?
Facilitates Our Purpose in Life?
Faithful Reflection of Traditional Catholic Doctrine?
Focus on Honor Paid to God?
Focus on Parish Community or 'Heavenly Community'?
Fosters a 'Spirit of Prayer'?
May Give the Impression to Outside Observers
That We Think God is Our "Equal"?
God Focused / Community Focused
Guitars & Drums?
Mass as Our Heritage
Holiness of Mass is Apparent, Even to An Outside Observer?
Inaccuracies in Creed?
Changed Formula of Consecration?
Inaccuracy in Formula of Consecration?
Focus on Interior or Exterior Participation?
Mass is Clearly the Center of Christian Piety?
Mass is Useful For Combating Protestant Heresies?
'Nationalization' of Liturgy?
Clearly Observes Hierarchical Order?
Omission of Elements Offensive to Protestants?
Obstacle to 'One World Religion'?
Perceived Focal Point of Mass
Placement of Faithful in Relation to God
Clearly Places God First?
Priests' Apparent "First Concern"
Willingness of Priests to Speak About 'Hard Truths'
Widespread, Well-Proven Fruits?
Clear Realization That We Are Sinners Standing in God's Presence?
Use of Words That Protestants Reject
Sacrifice / Memorial
Effective Liturgical Safeguards Protect From Abuse?
Widespread Abuses Have Necessitated Papal Intervention?
Society Borrows From Liturgy?
of Mass Has Inspired Great Works of Art?
Treated As the Most Sacred Thing on Earth?
Preparation For Lent
Unanimity in the Transmission of Doctrine?
Clear that the Holy Eucharist is the Supreme Object of Our Worship?
Holy Eucharist Given the Highest Degree of Veneration / Adoration?
Clear Differences Between Rites Among Adjacent Regions?
Overthrow of Canon of the Mass?
Irreverent Reception of Holy Communion
Faithful Know Not To Approach Holy Communion Without Proper Dispositions / State of Grace?
Rite Receives High Praise?
Reason Rite of Mass was Codified / Imposed
Parishioners Customarily Pray Before Mass?
Priest Leads Prayers After Mass?
Capitalization of the Word 'Catholic' in the Missal(ette)
Certain Songs / Responses Often Unusually Elongated by the Choir?
Unusual Hand Gestures
Priest as a Representative of God or the People
Priest Sits in 'Presider's Chair' While Lay People Read?
or Distorted Looking Banners in Church?
of Priest's Actions
of Heretics in the Drafting of the Mass?
Required a Special Notation to be Affixed to Assure Catholics That it Truly Was
an orthodox Rite?
Notice the Difference Between This Rite and Previous Rite?
to Replace Crucifix With a "Glorified Christ"?
May Appear As a Mere Commemoration Rather Than a Sacramental Action?
Possibly Tends to Undermine Catholic Dogma?
Special Powers Are Clear?
Protects the Integrity of the Religion Revealed By God?
of Prayer Options?
Displays Nobility, Sacredness and Universality?
to Manipulate Liturgy for Political or Social Ends?
Liturgical Abuse Necessitated Papal Apology?
Latin ("Tridentine") Mass*
("Novus Ordo") Mass*
parts may be traced to apostolic times
in the 1960's
over many centuries
under the guidance of the Holy Spirit
This Mass wasn't created by men, but was merely codified by Pope
St. Pius V, the last sainted pope until Pope St. Pius X.
by a commission of men
Note: The commission even
received 'assistance' from six Protestant (heretical)
"The great Catholic philosopher Dietrich von Hildebrand has rightly castigated the authors of the new liturgy for imagining that they could improve upon a rite which had developed almost imperceptibly over the centuries under the guidance of the Holy Ghost."
Begun with Asperges (Sprinkling With Holy Water)?
Note: The text of the Asperges
is replaced by the
not (if so, it may replace the penitential rite)
of the Catechumens, Mass of the Faithful
of the Word, Liturgy of the Eucharist
Note: This division alone
seems to place Scripture on par with the Holy Eucharist.
Me (Psalm 42), addressed to God ("Judge me, O God, and distinguish
from the nation that is not holy: deliver me from the unjust and
addressed to the people (e.g. "Good Morning!", "The
grace of our Lord Jesus Christ and the love of God and the
fellowship of the Holy Spirit be with you all.")
confess to Almighty God, to blessed Mary ever Virgin, to blessed
Michael the Archangel, to blessed John the Baptist, to the holy Apostles
Peter and Paul, to all the Saints, and to you, Father,
that I have sinned exceedingly, in thought, word and deed: through
my fault, through my fault, through my most grievous fault.
Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles
Paul, all the Saints, and you, Father, to pray to the Lord our God
be a 'Penitential Rite' such as:
we have sinned against you. Lord, have mercy. Lord, have mercy. Lord, show us your mercy and love. And grant us
confess to almighty God, and to you, my brothers and sisters, that
I have sinned through my own fault in my thoughts and in my words,
in what I have done, and in what I have failed to do; and I ask
blessed Mary, ever virgin, all the angels and saints, and you, my
brothers and sisters, to pray for me to the Lord our God."
Notice the reduced emphasis on the Blessed Virgin Mary and the Saints.
Confiteor ('I Confess...') for Priest & People?
Note: The separate confiteor
for the priest is instructive for the faithful who see that even
the priest - who is placed first - is a sinner.
Note: Having a single
"penitential rite" places the priest on the "same
level as the people"
"In the new Penitential Rite which begins the Mass, the
Confiteor has now become collective; hence the priest is no longer
judge, witness and intercessor before God." (Cardinals Ottaviani
Penitential Expression During Confiteor
striking of one's breast ("mea culpa, mea culpa, mea maxima culpa" - "through my fault, through my
my most grievous fault")
be none (or may be a single striking of the breast)
Given During Mass
(rather than indicate "absolution", the priest
asks for mercy)
As Priest Ascends the Altar
away from us our iniquities, we entreat Thee, O Lord, that with
pure minds we may worthily enter into the Holy of Holies. Through Christ our Lord. Amen." (English Translation)
to Relics in Altar
beseech Thee, O Lord, by the merits of Thy Saints, whose relics
are here, and of all the Saints, that Thou wilt deign to pardon me
all my sins. Amen." (English Translation)
(may be no relics in altar)
Note: This breaks with
longstanding tradition, which required that relics be placed in
altars - this practice is tied to the early Christian (Catholic)
practice of celebrating Masses on the tombs of martyrs.
Said by the priest, in Greek, alternately
with the server:
P: Kyrie, eleison.
R: Kyrie, eleison.
P: Kyrie, eleison.
R: Christe, eleison.
P: Christe, eleison.
R: Christe, eleison.
P: Kyrie, eleison.
R: Kyrie, eleison.
P: Kyrie, eleison.
"The frequent repetition of
the Kyrie denotes in general the ardor, perseverance and
importunity with which, impelled by the consciousness of our
sinfulness and unworthiness, we implore mercy and assistance; then
there is also therein a still higher, mystical and hidden meaning;
wherefore the number three is thrice repeated. The three Divine
Persons are separately and consecutively invoked: first, the
Father by the Kyrie eleison; then, the Son by the Christe eleison;
and finally, the Holy Ghost by the Kyrie eleison. The invocation
of each of the Divine Persons is repeated exactly three times, to
signify that with each of the Divine Persons the two others are at
least virtually invoked, since by the fact of their mystical
indwelling in one another...all three of the Divine Persons are
and live eternally in one another. Other meanings, founded rather
in devotion than otherwise, have still been given to this ninefold
cry for mercy; thus, for instance, the ninefold signification of
the Kyrie is devoutly thought to refer to the nine kinds of sins
and wants, or it has been said that thereby we express our desire
of union with the nine choirs of angels." (Gihr)
The traditional ninefold repetition is replaced by a variety of
options which are typically shortened (e.g. a sixfold repetition)
and give the people - rather than the priest - the "last word".
The shortened form dispenses with the symbolism in honor of the
Trinity, as well as any other traditional symbolism. Furthermore,
if said in English, the only Greek words are thereby entirely
omitted from Mass.
Note: Greek is the language from which the word
"Catholic" is derived and it was one of the three languages
appearing on the Cross (along with Latin & Hebrew)
be to God on High. And on earth peace to men of good will. We
praise Thee. We bless Thee. We adore Thee. We glorify Thee. We
give Thee thanks for Thy great glory. Lord God, heavenly King, God
the Father Almighty. Lord Jesus Christ, Only-begotten Son, Lord
God, Lamb of God, Son of the Father. Thou Who takest away the sins
of the world, have mercy on us. Thou Who takest away the sins of
the world, receive our prayer. Thou Who sittest at the right hand
of the Father, have mercy on us. For Thou alone art holy. Thou
alone art the Lord. Thou alone, O Jesus Christ, art most high. With
the Holy Ghost, in the glory of God the Father. Amen."
to God in the highest, and peace to his people on earth. Lord God,
heavenly King, almighty God and Father, we worship you, we give
you thanks, we praise you for your glory. Lord Jesus Christ, only
Son of the Father, Lord God, Lamb of God, you take away the sins
of the world: have mercy on us. you are seated at the right hand
of the Father: receive our prayers. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus
Christ, with the Holy Spirit, in the glory of God the Father.
Although the prayers are similar, at least one notable difference
may be found (e.g. the 'Tridentine' Rite prayer indicates
"peace to men of good will" while the Novus Ordo rite
indicates "peace to his people on earth").
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Traditional Mass Propers? (e.g. Collect,
Note: Many prayers used in
the Traditional Latin Mass date back to antiquity, including prayers from Pope St.
Leo the Great and Pope St. Gregory the Great. "The most of
our Collects, therefore, are venerable for their antiquity and
their use throughout many centuries." (Gihr)
"Most of the
traditional prayers have been replaced, re-worded (e.g. stripped
of 'negative' terms, references to the supernatural, etc.),
deleted, left to choice, gutted, etc."
Note: In contrast to the traditional prayers
"distinguished as much for the beauty and perfection of its form
as for the copiousness and depth of its contents" (Gihr), the new
prayers have been charged with banality and lack of depth.
Creed (English Translation)
Believe in one God, the Father Almighty, Maker of heaven and
earth, and of all things visible and invisible. And in one Lord Jesus
Christ, the Only-begotten Son of God. Born of the Father
before all ages. God of God, Light of Light, true God of true God.
Begotten, not made: consubstantial with the Father; by Whom all
things were made. Who for us men, and for our salvation, came down
from heaven (kneel) AND WAS INCARNATE BY THE HOLY GHOST OF THE VIRGIN MARY: AND WAS MADE MAN (rise). He was crucified also for
us, suffered under Pontius Pilate, and was buried. And on the third
day He rose again according to the Scriptures. And He
ascended into heaven, and sitteth at the right hand of the Father.
And He shall come again with glory to judge the living and the dead: of Whose kingdom there shall be no end.
And in the Holy
Ghost, the Lord and Giver of Life: Who proceedeth from the Father
and the Son. Who together with the Father and the Son is adored
and glorified: Who spoke through the Prophets. And in One, Holy,
Catholic and Apostolic Church. I confess one Baptism for the
remission of sins. And I look for the resurrection of the dead,
and the life of the world to come. Amen."
believe in one God, the Father, the Almighty, maker of heaven and
earth, of all that is seen and unseen. We believe in one Lord,
Jesus Christ, the only Son of God, eternally begotten of the
Father, God from God, Light from Light, true God from true God,
begotten, not made, one in Being with the Father. Through him all
things were made. For us men and for our salvation he came down
from heaven (bow): by the power of the Holy Spirit he was born of
the Virgin Mary, and became man (end of bow). For our sake he was crucified
under Pontius Pilate; he suffered, died, and was buried. On the third
day he rose again in fulfillment of the Scriptures; he ascended into heaven and is seated at the right
hand of the Father. He will come again in glory to judge the living
and the dead, and his kingdom will have no end. We believing the Holy Spirit, the Lord, the
giver of life, who
proceeds from the Father and the Son. With the Father and the Son
he is worshiped and glorified. He has spoken through the prophets.
We believe in one holy catholic and apostolic Church, We
acknowledge one baptism for the forgiveness of sins, We look for
the resurrection of the dead, and the life of the world to come.
Although the prayers are similar, at least two notable differences
may be found [e.g. professing the faith of one's neighbor
("we" vs. "I") and the substitution of the very
precise term "consubstantial" for "one
It is expected that the incorrect translation of the above into
"we" instead of "I" will be corrected in
upcoming translations. However the fact remains that this prayer has
been mistranslated for decades (even though the mistranslation was
Intentions In Mass ("General Intercessions")
Appropriate, general prayer intentions are included within the
rite of the Mass itself
Note that these prayer intentions: (1) are distracting ("I
didn't know Bob was sick...") and may lead to loss of focus at Mass
("I wonder how he is doing..."), (2) are sometimes objectionable
("That women may not be kept from the highest
roles in the Church"), (3) tend to make the Mass
individualistic / turn the Mass in on itself (rather than being
universal), (4) may be political, and (5) are truly unnecessary if
the Mass includes all appropriate intentions in its text, as the 'Tridentine'
Rite does. Furthermore, the people generally have become so undiscerning
that one could probably insert the prayer intention
that "The church catches on fire" and the people would
parrot the response "Lord, hear our prayer."
Presentation of Gifts to the Altar
that this procession often involves poorly dressed persons who
were accosted and asked to take up the gifts as they walked in the
door. The persons may be irreverent, they may living in sin, they
may not have been to Mass in years, etc. Further,
those who bring the gifts may include women, children, and even
non-Catholics. Note that this is also distracting as the parishioners
look to see who has been "selected" for this
"honor". The number of distractions created by this
practice is truly incalculable.
Note: The 'dogmatically rich'
and clearly sacrificial offertory prayers were essentially
replaced in the New Mass by the "presentation of the
gifts" (which even incorporates text based on a 'Jewish meal
prayer'). Note that the heresiarch Luther also removed the
offertory prayers - he referred to them as the "abomination
called the offertory and from this point almost everything stinks
Rung During Mass
times (may be rung ten times at the consecration alone)
Bells serve to draw one's attention to the most important points
of the Mass
twice (once for each consecration)
of the Altar, Bread, Wine, and the Faithful?
(Ps. 25:6-12) ("I will wash my hands among the innocent, and I
will encompass Thine Altar O Lord...")?
(replaced with: "Lord, wash away my iniquity; cleanse me from my
("Holy, Holy, Holy...")
succinct, recited by priest (bowed), accompanied by three bell
rings, with the faithful kneeling
tends to be elongated by the choir (even to the point of appearing to be a musical
production), with the faithful standing (in contrast to Rv. 4:8-11 where
the elders "fall down before the one who sits on the
throne and worship him" and do not cease to exclaim
"holy, holy, holy...")
of the Saints Shortly Before the Consecration
communion with, and honoring the memory in the first place of the glorious ever
Virgin Mary Mother of our God and Lord Jesus Christ;
also of blessed Joseph, her Spouse; and likewise of Thy blessed Apostles
and Martyrs, Peter and Paul, Andrew, James, John, Thomas,
James, Philip, Bartholomew, Matthew, Simon and Thaddeus, Linus, Cletus,
Clement, Sixtus, Cornelius, Cyprian, Lawrence,
Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy
Saints. Grant for the sake of their merits and prayers that in all
things we may be guarded and helped by Thy protection. Through the same Christ our Lord. Amen." (English Translation)
in most "Eucharistic Prayers". Where it remains, nearly
all of it is indicated as "optional".
Actions At Consecration
the Consecration of the Host, the priest makes a reverent, low bow
and slowly pronounces the words of consecration over the bread. This is followed by
a genuflection, adoration and elevation, and another
genuflection. Over the Chalice, the priest also bows, and
afterwards genuflects, adores, elevates the Chalice, and
genuflects again. (During this time, the bell may be rung a total of
the Consecration, the words are usually pronounced in loud
voice in "narrative" fashion. The priest may not even
look at the bread while consecrating (and may even
"consecrate in mid air"). A bow and elevation
may occur after the consecration. During this time,
the bell may be rung a couple of times (e.g. once at the
consecration of the bread, and once at the consecration of the
wine), if at all.
Mystery of Faith
Spoken by the priest. Refers to the mystery
surrounding Transubstantiation & the Real Presence ("...for this
is the chalice of my Blood, of the new and everlasting testament,
the mystery of faith, which for you and for many
shall be shed unto the remission of sins...")
"You have asked (indeed) who has added to the form
of the words which Christ Himself expressed when He changed the
bread and wine into the body and blood, that in the Canon of the
Mass which the general Church uses, which none of the Evangelists
is read to have expressed... In the Canon of the Mass that
expression, 'mysterium fidei,' is found interposed among His
words... Surely we find many such things omitted from the words
as well as from the deeds of the Lord by the Evangelists, which
the Apostles are read to have supplied by word or to have
expressed by deed... From the expression, moreover,
concerning which your brotherhood raised the question, namely 'mysterium
fidei,' certain people have thought to draw a protection against
error, saying that in the sacrament of the altar the truth of the
body and blood of Christ does not exist, but only the image and
species and figure, inasmuch as Scripture sometimes mentions that
what is received at the altar is sacrament and mystery and
example. But such run into a snare of error, by reason of the fact
that they neither properly understand the authority of Scripture,
nor do they reverently receive the sacraments of God, equally
'ignorant of the Scriptures and the power of God' [Matt.
22:29]... Yet 'mysterium fidei' is mentioned, since something is
believed there other than what is perceived; and something is
perceived other than is believed. For the species of bread and
wine is perceived there, and the truth of the body and blood of
Christ is believed and the power of unity and of love...Therefore,
we believe that the form of words, as is found in the Canon, the
Apostles received from Christ, and their successors from them..."
(Pope Innocent III, 1202 A.D.)
"Proclaimed" by the assembly (except the
actual words "mystery of faith"). May refer to Christ's death,
resurrection, and second coming ["Let us proclaim the mystery of
faith: Christ has died, Christ is risen, Christ will come again."
(Or, "Dying you destroyed our death, rising you restored our
life. Lord Jesus, come in glory"; Or, "When we eat this bread and
drink this cup, we proclaim your death, Lord Jesus, until you come
in glory"; Or, "Lord, by your cross and resurrection you have set
us free. You are the Savior of the world")]
Note: The traditional Mystery of Faith may be offensive to Protestants who
may not believe in Transubstantiation or the Real Presence, while
the new "mystery of faith" may be generally agreeable to
Protestants. Deemphasizing the traditional Mystery of Faith (and,
in fact, replacing it with text that seems to contradict the Real
Presence - e.g. saying "Christ will come again" when Christ
is already truly present on the altar) may
result in reduced belief in the Real Presence, which must be
believed by the faithful. As St. Paul says in 1 Cor.11:29: "For
anyone who eats and drinks without discerning the body, eats and
drinks judgment on himself."
Shown By Priest For Particles of the Host Which May Remain on His
the Consecration until after Holy Communion, the priest never
disjoins his fingers and thumbs (except to take the Host).
such protection. In fact, the priest may even shake hands with
parishioners after the Consecration without even checking his
fingers for sacred particles.
"Yes, the same Jesus Christ is just as much in a particle of a host as in a whole host." (Catechism of St. Pius X)
Which Immediately Follow the Consecration (English Translation)
prayer by the priest: "And
now, O Lord, we, Thy servants, and with us all Thy holy people,
calling to mind the blessed Passion of this same Christ, Thy Son,
our Lord, likewise His Resurrection from the grave, and also His glorious
Ascension into heaven, do offer unto Thy most sovereign Majesty out of the gifts Thou hast
bestowed upon us, a Victim
which is pure, a Victim which is holy, a Victim which is spotless,
the holy Bread of life eternal, and the Chalice of Everlasting Salvation. Deign to look upon them with a favorable and gracious
countenance, and to accept them as Thou didst accept the offerings
of Thy just servant Abel, and the sacrifice of our Patriarch
Abraham, and that which Thy high priest Melchisedech offered up to
Thee, a holy Sacrifice, an immaculate Victim. Humbly we beseech
Thee, almighty God, to command that these our offerings be carried
by the hands of Thy holy Angel to Thine Altar on high, in the sight
of Thy divine Majesty, so that those of us who shall receive the most sacred Body and Blood of Thy Son by partaking thereof
from this Altar may be filled with every grace and heavenly
"Memorial Acclamation" by the priest and people
(often elongated by the choir), such as: "Christ has died,
Christ is risen, Christ will come again. Most "memorial
acclamations" may tend to cast doubt on the Real Presence
since instead of referring to the "Victim" (as in the
'Tridentine' Mass) who is made truly present on the altar, they
skip over His presence in the Holy Eucharist - as if It was not
truly there - and refer instead to Jesus' future coming - e.g.
"Christ will come again", "until you
come in glory", etc.
by the priest alone, in the Church's official language, Latin (High
be sung by the choir (it is usually said or sung in any vulgar
language, with very limited use of the Latin language)
of 'Amen' After Lord's Prayer
word amen, with which the Lord's Prayer concludes, contains, as it
were, the germs of many of these thoughts and reflections...
Indeed, so frequent was this Hebrew word in the mouth of the
Savior, that it pleased the Holy Ghost to have it retained the
Church of God. Its meaning may be said to be: Know that thy
prayers are heard. It has the force of a response, as if God
answers the suppliant, and graciously dismisses him, after having
favorably heard his prayers. This interpretation has been approved
by the constant usage of the Church of God. In the Sacrifice of
the Mass [in the Traditional Latin Rite], when the Lord's Prayer
is said she does not assign the word amen to the server who
answers: But deliver us from evil. She reserves it as appropriate
to the priest himself, who, as mediator between God and man,
answers Amen, thus imitating that God has heard the prayers of His
people. This practice, however, is not common to all the prayers,
but is peculiar to the Lord's Prayer. To the other prayers the
server answers Amen, because in every other this word only
expresses assent and desire. In the Lord's Prayer it is an answer,
intimating that God has heard the petition of His suppliant."
(Catechism of the Council of Trent)
'Amen' (at least until after the 'Protestant-preferred' ending:
"For the Kingdom, the power and the glory are yours, now and
Following the 'Our Father' Prayer (English Translation)
us, we beseech Thee, O Lord, from all evils, past, present and to
come, and by the intercession of the blessed and glorious Mary, ever Virgin, Mother of
God, together with Thy blessed Apostles Peter
and Paul, and Andrew, and all the Saints, mercifully grant peace
in our days, that through the bounteous help of Thy mercy we may
be always free from sin, and safe from all disquiet."
us, Lord, from every evil, and grant us peace in our day. In your
mercy keep us free from sin and protect us from all anxiety as we
wait in joyful hope for the coming of our Savior, Jesus
the prayer is concluded with the Protestant-preferred ending:
"For the Kingdom, the power and the glory are yours, now and
forever". Also note that all references to the Blessed Virgin
and the saints have been removed.
of Peace Among Laity
Note: In the early day of Christianity,
a "kiss of peace" among the laity was reserved for those
members of the Church who were in the state of grace. It was not
given indiscriminately to just anyone. Note that in the Novus Ordo
Mass, this "sign of peace" is generally given to anyone in the
vicinity, be they Jewish, Protestant, adulterers, abortionists,
those living in sin, etc. - thereby sending a very wrong
message. Further, this practice is very distracting and requires
that the laity - and possibly even the priest - turn their backs on the
Holy Eucharist, which lays alone on the altar. It also tends to
take one's focus away from Christ and turns the Mass from being a
solemn sacrifice to a "jovial party". It is also an unsanitary
practice (especially for those who will, in a few moments, proceed
to take Holy Communion in the hand), and involves strange men and
women inappropriately making physical contact with each other (and
with children). Sadly, this practice has created so much
distraction that many people consider this the highlight of the
Mass! Note: For more on this topic, click
Prayers in Preparation for Holy Communion (English Translation)
Lord Jesus Christ, Son of the living God, Who, by the will of the Father
and the cooperation of the Holy Ghost, hast by Thy death
given life to the world: deliver me by this, Thy most sacred Body
and Blood, from all my iniquities and from every evil; make me
cling always to Thy commandments, and permit me never to be separated
from Thee. Who with the same God, the Father and the Holy
Ghost, livest and reignest God, world without end. Amen."
not the partaking of Thy Body, O Lord Jesus Christ, which I, though unworthy, presume to receive, turn to my judgment and
condemnation; but through Thy mercy may it be unto me a safeguard
and a healing remedy both of soul and body. Who livest and
reignest with God the Father, in the unity of the Holy Ghost, God,
world without end. Amen."
prayers specified in Missal.
I am not worthy..." (Domine, non sum dignus)
times by priest, then said three times by faithful (by the
one time by the priest and people together.
/ Absolution Just Prior to Holy Communion?
(although it may be omitted)
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Standing for Holy Communion?
No. Communicants receive the Holy Eucharist kneeling, unless
us bow down in worship; let us kneel before the LORD who made us."
"In the name of Jesus every
knee should bow, of those that are in heaven, on earth, and under
the earth" (St. Paul, Phil. 2:10)
"All who sleep in the earth
will bow low before God; All who have gone down into the dust will
kneel in homage." (Ps. 22:30)
"I bend my knee to the Father
of my Lord Jesus Christ, from whom all paternity in heaven and on
earth is named" (St. Paul, Eph. 3:14).
"['The Pharisee stood
and prayed thus with himself, God, I thank you, that I am not as
other men are, extortioners, unjust, adulterers, or even as this
Publican.' (Lk. 18:11)] It is said 'standing,' to denote his
haughty temper. For his very posture betokens his extreme pride."
"Why is it these same people
who stand upright to receive their Lord Jesus would almost
instinctively know better than to adopt this very same posture
when being presented to mere earthly royalty?"
Used in Distribution of Holy Communion?
Note: When a paten is not
used, particles of the Holy Eucharist may fall to the floor and be
trampled on. Remember that even the tiniest particle of the
Eucharist contains Christ's Body, whole and entire.
"Yes, the same Jesus Christ is just as much in a
particle of a host as in a whole host." (Catechism of St. Pius X)
"[O]ur Lord is not in the
Sacrament as in a place. Place regards things only inasmuch as
they have magnitude. Now we do not say that Christ is in the
Sacrament inasmuch as He is great or small, terms which belong to
quantity, but inasmuch as He is a substance. The substance of the
bread is changed into the substance of Christ, not into magnitude
or quantity; and substance, it will be acknowledged by all, is
contained in a small as well as in a large space. The substance of
air, for instance, and its entire nature must be present under a
small as well as a large quantity, and likewise the entire nature
of water must be present no less in a glass than in a river.
Since, then, the body of our Lord succeeds to the substance of the
bread, we must confess it to be in the Sacrament after the same
manner as the substance of the bread was before consecration;
whether the substance of the bread was present in greater or less
quantity is a matter of entire indifference." (Catechism of the
Council of Trent)
"If any one denieth that in
the venerable sacrament of the Eucharist the whole Christ is
contained under each species, and under every part of each
species, when separated; let him be anathema." (Council of Trent)
for the Distribution of Holy Communion'
by the priest to each communicant: "Corpus Domini nostri Jesu
Christi custodiat animam tuam in vitam aeternam. Amen."
(English: "May the Body of Our Lord Jesus Christ preserve your
soul unto life everlasting. Amen.")
by the priest or the 'lay
minister' to each communicant: "The
body of Christ" (or "The blood of Christ"). Note:
It is common to see neither "body" or "blood"
be capitalized in the 'missalette'.
"Another very significant
change that also made clear that no prayer in the Mass was
sacrosanct was made at the very moment of receiving Holy
Communion. The traditional practice had been for the priest to
make the Sign of the Cross with the Host over the ciborium before
each communicant, and then to place this Host upon his tongue with
the words: 'Corpus Domini nostri Jesu Christi custodiat animam
tuam in vitam aeternam. Amen.' In the 1965 Rite the Sign of the
Cross is abolished; the priest says simply: 'Corpus Christi' and
the communicant responds 'Amen.' There is, of course, nothing
unorthodox in this formula. It is found in the De Sacramentis of
St. Ambrose (d. 397). Its significance, as with the omission of
Psalm 42, is that it made it clear to the communicant that if this
sacred ritual, which he had known and revered since the day of his
First Holy Communion, could be callously suppressed, then nothing
in the Mass was sacrosanct. This point was reinforced by the
revisers with very shrewd psychological perception by radically
curtailing the conclusion of the Mass, omitting the Last Gospel
and the Prayers for the Conversion of Russia. Thus at the
beginning of Mass, at the moment of Holy Communion, and at the
conclusion of Mass, breaches with tradition were mandated that
were certain to impose themselves upon the consciousness of the
faithful. It is correct that the Judica me and the Last Gospel
were among the latest additions to the Ordinary of the Mass, but
what of it? Is there a more inspiring passage in the whole of the
Sacred Scriptures than the first fourteen verses of the Gospel of
St. John? Did the good of the Church genuinely and certainly
require the suppression of this inspired evocation of the
Incarnation, the event in history that is the foundation upon
which our entire Catholic faith is built, and which connected the
Sacrifice of our Redemption with the Incarnation of the
of Communicant (at Communion)
external response (The priest says "Amen", the recipient
adores in silence, e.g. by silently reciting "My Lord and my
The focus on external actions may distract persons from true
of the Holy Eucharist and focusing on the Real Presence.
Reception of Holy
Communion by Laity
Recollected, kneeling at altar rail unless physically unable.
Communion received directly from priest on Communicant's tongue.
Sacred particles collected on paten. Communicant may remain at
altar rail for brief moment without "holding up the line"
"It must be taught, then,
that to priests alone has been given power to consecrate and
administer to the faithful, the Holy Eucharist. That this has been
the unvarying practice of the Church, that the faithful should
receive the Sacrament from the priests, and that the officiating
priests should communicate themselves, has been explained by the
holy Council of Trent, which has also shown that this practice, as
having proceeded from Apostolic tradition, is to be religiously
retained, particularly as Christ the Lord has left us an
illustrious example thereof, having consecrated His own most
sacred body, and given it to the Apostles with His own
hands." (Catechism of the Council of Trent)
Often standing, with hands sticking out in a somewhat hurried
fashion (due to awareness of people waiting in line directly
behind the Communicant). The Holy Eucharist is frequently placed
by a lay 'minister' on the Communicant's bare (unwashed,
unconsecrated) hand. Communicant may take the Host from his hand
and put It in his mouth (self-communicating). Usually the
Communicant fails to check for sacred particles, which thereby end
up on the floor. Communicant generally cannot pause after
reception of Holy Communion without "holding up the line"
Note: Prior to receiving Holy Communion,
Communicant may have bowed - usually, however, the bow is made to
the back of the Communicant in front of them rather than bowing
directly in front of the Holy Eucharist, leaving open to question
what the person was actually bowing to. A mere earthly dignitary
would not accept that someone who came to meet them didn't bow
directly in front of them, but rather bowed behind someone else
who was standing in front of them.
Persons Leave Mass Right After Communion?
The Real Presence is said to remain for approximately 15 minutes
after Holy Communion.
Purification of Priest's
Accompanied by the prayer (English translation): "May
Thy Body, O Lord, which I have received and Thy Blood which I have
drunk, cleave to my inmost parts, and grant that no stain of sin
remain in me; whom these pure and holy Sacraments have refreshed. Who livest and reignest world without end. Amen."
impossible to ignore how ritual gestures and usages expressing
faith in the Real Presence have been abolished or changed. The
Novus Ordo eliminates... Purification of the priest's fingers
over the chalice... All these suppressions only emphasize how
outrageously faith in the dogma of the Real Presence is implicitly
repudiated." (Cardinals Ottaviani
"Majestically" sung by the priest (High Mass): "Ite, missa est." (Or, on occasion, "Benedicamus Domino")
Note: This recalls to mind the Jesus' last words on
the Cross: "It is consummated" (Jn. 19:30), a most appropriate
ending for the solemn re-representation of Calvary.
A line such as "The Mass is ended, go in peace" or "Go in peace to
love and serve the Lord" is usually said by the priest in a
regular tone with no solemnity.
Note: These final words do not
recall to mind the Passion of Christ and do not emphasize that a
sacrifice has just been completed. In fact, considering the
"festive" manner in which many Novus Ordo Masses are conducted,
the traditional, solemn "Ite, missa est" may seem out of place.
Blessing (English Translation)
the tribute of my homage be pleasing to Thee, O most holy
Trinity. Grant that the Sacrifice which I, unworthy as I am, have
offered in the presence of Thy Majesty, may be acceptable to Thee.
Through Thy mercy may it bring forgiveness to me and to all for
whom I have offered it. Through Christ our Lord. Amen. May
Almighty God bless you: The Father, the Son, and the Holy Ghost.
vary (e.g. "May almighty God bless us, the Father, and the
Son, and the Holy Spirit. Amen.")
"As with the so-called 'exorcism' in the modern
Rite of Baptism, simply placing the sub-heading Exorcism does not make
what follows an exorcism. What is extremely worrying is that, according
to the new rubrics, the deprecatory form must always be used, but the
second form, the imperative, is an optional extra. What lies behind this
change? The same denigration of the priesthood described above. It is a
true Protestantization: the reduction of the ordained priest to the
level of the common priesthood. It is the fruit of embarrassment about
the visible priesthood. It is the same mentality that is at work when a priest
says at the end of [the Novus Ordo] Mass: 'May Almighty God bless us...'
When a priest does that, he is losing his identity, and is uncomfortable
about the fact that he is different, and that he can confer
blessings." ("Father X")
Note: Not fully comprehensive. Items herein may be subjective. Items
herein may be "in general" and may not occur all the
time, if at all. Items herein may be exceptions or there may be
exceptions to items herein. Items herein may be limited to
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