Mass Extinction: What The Modernists Removed In Creating The "New Mass"

 

Much has been written on the difference between a True Catholic Mass and the Vatican II sect's "Happy Meal, " Neo-Protestant bread and wine service. In this post, I will not discuss the differences per se. Rather, I will point out the wonderful prayers and parts of the True Mass that were abolished. Everything the Modernists removed was a masterpiece of Catholic theology, perfectly suited for offering the Unbloody Sacrifice of Calvary. Hopefully, it will serve as yet another reminder of what was taken away from us, and make us ever more determined to hold on to the Faith of the One True Church. 

(I have drawn upon many sources in the compilation of this post, including my notes from my discussions with Father DePauw. I take no credit for myself, other than putting the sources together in a concise post.---Introibo). 

From the Prayers at the Foot of the Altar to The Creed

It must be remembered that the reason for changing the Mass was to make it ecumenical. All of the errors in the Modernist sect stem from the heretical ecclesiology of Vatican II. In the abominable document Lumen Gentium, para. #8 teaches:

This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. (Emphasis mine). 

Since Her founding by Christ in 33 A.D., Christ's Church always professed that She, the One True Church of Christ, is identical with the Roman Catholic Church. At Vatican II,  a division was made. There is an entity called "the Church of Christ" which is distinct from the Roman Catholic Church, but subsists there in fullness with all the "elements of truth." The Modernist-driven Council also asserts that the Church of Christ subsists in other religions, to a greater or lesser degree, depending on how many "elements of truth" each one has. 

To have all the elements is best, but to have just some is also good and leads to salvation. Therefore, to unite all the elements, there must be a "lowest common denomination," a One World Sect that has jettisoned all differences for the sake of a false and vacuous "unity" where all "elements" can at least be paid lip service, even though not present. The Novus Bogus "mass" is first and foremost, ecumenical to achieve this goal. For the remainder of this post, the Traditional Latin Mass will be given the initials "TM," and the Novus Bogus meal will be given the initials "NB."

The removal of the true, the good and the beautiful from the TM is striking. It consists of 4,420 words. The NB has approximately 2,240 words; almost 50% of the verbiage was abolished. (I say "approximately" 2,240 words because of all the NB "options" the "president of the assembly" or "priest" can use). The redactions have resulted in serious defects, culminating in the elimination or downplaying of:

• the sacrificial nature of the Mass
• the Real Presence
• the theocentric character of the Mass
• the importance of the Most Holy Trinity
• the unworthiness of humanity before God
• the teaching of Catholic truths
• the true sense of Scriptures

Not every part of Mass will be studied; that would require many posts. Only some of the most significant redactions will be considered. With these preliminary points in mind, the examination of the omissions may begin.

The Prayers at the Foot of the Altar

The TM begins:

[Bowing before the altar, the priest (P)  makes the sign of the cross, saying:]

P: In the name of the Father, (✠) and of the Son, and of the Holy Ghost. Amen.

P: I will go in to the altar of God.

R: To God, Who giveth joy to my youth.

PSALM 42

[The priest and server say alternately:]

P: Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.

R: For Thou art, God, my strength; why hast Thou cast me off? and why do I go all sorrowful whilst the enemy afflicteth me?

P: Send forth Thy light and Thy truth: they conducted me and brought me unto Thy holy hill, and into Thy tabernacles.

R: And I will go in to the altar of God: to God Who giveth joy to my youth.

P: To Thee, O God, my God, I will give praise upon the harp: why art thou sad, O my soul, and why dost thou disquiet me?

R: Hope in God, for I will still give praise to Him, the salvation of my countenance and my God.

P: Glory be to the Father, and to the Son, and to the Holy Ghost.

R: As it was in the beginning, is now, and ever shall be, world without end. Amen.

P: I will go in to the altar of God.

R: To God, Who giveth joy to my youth.

P: Our help (✠) is in the name of the Lord.

R: Who made heaven and earth.

What was eliminated:

After making the sign of the cross (because the Mass is the same Sacrifice as the Cross in an unbloody manner), the priest says he will go unto the altar of God and recites the 42nd Psalm. Psalm 42 reminds us of our unhappy state in a fallen world where evil abounds, and our desire to be safe with God in his temple. The psalm tells of a world full of unjust and deceitful men, and we trust in God as our Protector and Consoler. Modernism considers these sentiments judgmental--and "Who am I to judge?"

Luther, in particular, hated Psalm 42, and he (along with the Anglican sect) eliminated it because of its ideas of a sacrifice, a sacrificing priest, and an altar of sacrifice. The Lutheran's "Lord's Supper" was careful to eliminate all this and replace the altar of sacrifice with a table for a meal. The Vatican II sect Modernists did the same. 

The Confiteor

In the TM comes next:

[Bowing down low, the priest says:]

P: I 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, brethren, that I have sinned exceedingly in thought, word and deed: [The priest strikes his breast three times saying:] through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and you, brethren, to pray to the Lord our God for me.

R: May almighty God have mercy on thee and, having forgiven thee thy sins, bring thee to life everlasting.

P: Amen.

[The server now says:]

R: I 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 thee, Father, that I have sinned exceedingly in thought, word, and deed: (The acolyte strikes his breast three times saying:) through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and thee, Father, to pray to the Lord our God for me.

P: May almighty God have mercy on you and, having forgiven you your sins, bring you to life everlasting.

R: Amen.

[The priest signs himself, saying:]

P: May the almighty and merciful Lord grant us pardon, (✠) absolution, and remission of our sins.

R: Amen.

[Again bowing slightly, the priest goes on:]

P: Thou wilt turn again, O God, and quicken us.

R: And Thy people will rejoice in Thee.

P: Show us, O Lord, Thy mercy.

R: And grant us Thy salvation.

P: O Lord, hear my prayer.

R: And let my cry come unto Thee.

P: The Lord be with you.

R: And with thy Spirit.

P: Let us pray.

[Going up to the altar, the priest prays silently:]

P: Take away from us our iniquities, we beseech Thee, O Lord; that, being made pure in heart we may be worthy to enter into the Holy of Holies. Through Christ our Lord. Amen.

[He bows down over the altar, which he kisses, saying:]

P: We beseech Thee, O Lord, by the merits of those of Thy saints whose relics are here, and of all the saints, that Thou wouldst vouchsafe to pardon me all my sins. Amen.

What was eliminated:

The Confiteor acknowledges our individual sinfulness and we beg God to have mercy on us. The priest, making the sign of the cross, uses words from the sacrament of Penance: May the almighty and merciful Lord grant us pardon, (✠) absolution, and remission of our sins. This is rich is Catholic meaning and symbolism. Pardon, absolution, and remission are not just three synonyms used to be repetitious. Each term has a unique and beautiful meaning in Catholic theology used in the TM. 

Pardon is associated with the intercession of Christ, the saints, and the Church, whose merits move God to show His mercy. Absolution has the connotation of judgment and cleansing. In the sacrament of Penance, Christ works through His priest to sacramentally cleanse us, restoring us to a state of sanctifying grace. Remission has the connotation of atonement, for which we need the gifts of the Holy Ghost. The priest makes the sign of the cross to associate pardon with God the Father, absolution with God the Son, and remission with God the Holy Ghost. All of this conflicts with Protestant theology, and Modernists consider it "negative theology" with excessive emphasis on sinfulness and the Catholic idea of justification. It had to go. Notice, too, the mention of the saint's relics in the altar stone. Revering relics and saint-martyrs is un-ecumenical, as Protestants and Modernists reject it as "superstition." It was redacted, and many Vatican II sect tables don't even have an altar stone with relics. 

The Kyrie

From the TM:

[The priest returns to the middle of the altar and says alternately with the server:]

P: Lord, have mercy on us.

R: Lord, have mercy on us.

P: Lord, have mercy on us.

R: Christ, have mercy on us.

P: Christ, have mercy on us.

R: Christ, have mercy on us.

P: Lord, have mercy on us.

R: Lord, have mercy on us.

P: Lord, have mercy on us

What was eliminated:

Here, the Trinity is implored to give mercy. Kyrie eleison (Lord have mercy) three times, in honor of God the Father, Christe eleison (Christ have mercy) three time, in honor of God the Son, Kyrie eleison three more times, in honor of God the Holy Ghost. It is very Trinitarian. Many so-called "Christian" sects reject the Trinity (e.g., the Unitarians) so it needed to go because it wasn't sufficiently ecumenical. Now, it is reduced to twice each invocation, which has no symbolic meaning and doesn't even make sense. 

The Offertory to the End of The Canon

From the TM:

P: Receive, O Holy Father, almighty and eternal God, this spotless host, which I, Thine unworthy servant, offer unto Thee, my living and true God, for my countless sins, trespasses, and omissions; likewise for all here present, and for all faithful Christians, whether living or dead, that it may avail both me and them to salvation, unto life everlasting. Amen.

[The priest goes to the Epistle side and pours wine and water into the chalice.]

[The Deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:]

P: O God, Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew: by the mystery signified in the mingling of this water and wine, grant us to have part in the Godhead of Him Who hath vouchsafed to share our manhood, Jesus Christ, Thy Son, Our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God; world without end. Amen.

[At the middle of the altar, the priest says:]

P: We offer unto Thee, O Lord, the chalice of salvation, beseeching Thy clemency that it may ascend as a sweet odor before Thy divine majesty, for our own salvation, and for that of the whole world. Amen.

[After this, the Priest, bowing profoundly, says quietly:]

P: Humbled in mind, and contrite of heart, may we find favor with Thee, O Lord; and may the sacrifice we this day offer up be well pleasing to Thee, Who art our Lord and our God.

P: Come, Thou, the Sanctifier, God, almighty and everlasting: bless (✠) this sacrifice which is prepared for the glory of Thy holy Name.

What was eliminated:

These prayers are full of the idea of a sacrificial offering. It prefigures the Transubstantiation to come by calling the host "spotless" like the spotless Victim of Calvary, and the "chalice of salvation" will hold His Precious Blood. ...may the sacrifice we this day offer up be well pleasing to Thee, Who art our Lord and our God...Come, Thou, the Sanctifier, God, almighty and everlasting: bless (✠) this sacrifice which is prepared for the glory of Thy holy Name. Furthermore, it is offered for both the living and the dead (Purgatory). 

The one thing most despised by Protestants is the idea of the Mass as a sacrifice. Is it any wonder these prayers were derided by Luther because they "stink of sacrifice"?  The doctrine of Purgatory--also universally rejected outside the One True Church---is made clear by offering the Mass for the dead. 

The NB replaced this Offertory with words taken from the Jewish Seder meal. The Seder meal is commemorative, not sacrificial. This was also an ecumenical overture to the Deicide race. The term sacrifice was retained once--in the context of the Jewish meal--it means "praise and thanksgiving," not actually offering of a Victim to God. All mention of Purgatory was removed.

The Canon of the Mass

(a) The Te Igitur in the TM

[The priest now prays silently.]

P: Therefore, we humbly pray and beseech Thee, most merciful Father, through Jesus Christ Thy Son, Our Lord, to receive and to bless these (✠) gifts, these (✠) presents, these (✠) holy unspotted sacrifices, which we offer up to Thee, in the first place, for Thy holy Catholic Church, that it may please Thee to grant her peace, to guard, unite, and guide her, throughout the world: as also for Thy servant N., our Pope, and N., our Bishop, and for all who are orthodox in belief and who profess the Catholic and apostolic faith.

What was eliminated:

Here, once more, the sacrificial nature of Mass is unmistakable. Three times the bread and wine are blessed in honor of the Most Holy Trinity, and it is offered for all who are orthodox in belief the opposite of which is heterodox, implying one cannot be a heretic and a member of the Church. The NB removed two of the three signs of the cross and reference to being orthodox in faith (Orthodox being an adjective, and not a noun for the Eastern Schismatics). The Canon, an unchanging rule of Faith, was replaced in the NB wth four choices of "Eucharistic Prayers" of which only #1 even remotely resembles the Canon fixed since 604 AD. 

(b) The Commemoration of the Living

P: Be mindful, O Lord, of Thy servants, N. and N., and of all here present, whose faith and devotion are known to Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise, for themselves, their families, and their friends, for the salvation of their souls and the health and welfare they hope for, and who now pay their vows to Thee, God eternal, living, and true.

What was eliminated:

The word devotion was a problem here with the Vatican II sect reformers. It has the connotation of zeal and piety. The idea of devotion is anathema to Modernists who believe God "loves us just the way we are." Away it went. 

(c) The Communicantes

P: Having communion with and venerating the memory, first, of the glorious Mary, ever a virgin, mother of Jesus Christ, our God and our Lord: likewise of Thy blessed Apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Phillip, Bartholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy saints: for the sake of whose merits and prayers do Thou grant that in all things we may be defended by the help of Thy protection. Through the same Christ, our Lord. Amen.

What was eliminated:

Protestants reject the invocation of the saints. All the saints mentioned here were "made optional" except for Sts. Peter, Paul, and Andrew. In the TM there are 62 saints names, many of whom are popes. The NB has 41 saints mentioned, but 32 are optional, leaving a mandatory mention of only nine saints. 

(d) The Hanc Igitur and Quam Oblationem  

P: Be mindful, O Lord, of Thy servants, N. and N., and of all here present, whose faith and devotion are known to Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise, for themselves, their families, and their friends, for the salvation of their souls and the health and welfare they hope for, and who now pay their vows to Thee, God eternal, living, and true. [Here the bell is rung once.]

P: And do Thou, O God, vouchsafe in all respects to bless (✠), consecrate (✠), and approve (✠) this our oblation, to perfect it and render it well-pleasing to Thyself, so that it may become for us the body (✠) and blood (✠) of Thy most beloved Son, Jesus Christ our Lord.

What  was eliminated:

The word devotion, signifying zeal and piety, was stricken once more. The word oblation, which means a sacrifice offered to God, has been replaced in the NB by the word offering, which is not definitively tied to a sacrifice, nor does it need reference to God. One can make a monetary offering to a secular charity. The word consecrate, which will keep our minds on Transubstantiation was removed, and five signs of the cross (for the Five Wounds of Christ) are reduced to only one. 

(e) The Consecration of the bread and wine into the Body and Blood of Christ

The Form of the Sacrament will not be discussed. Even with correct matter and form, there is no vaid priest. If the priest were valid it would still be an invalid service because they have removed the Intention by turning this part in the NB to an Institution Narrative.

The Words of Consecration are now called the Words of Institution, and recited within an "Institution Narrative" in the "Eucharistic Prayer." In the Canon of the Mass, the priest must stop, bend over the host or chalice to be Consecrated, and speaking in a secret (low) voice, he must say the words attentively and devoutly without interruption. This is to show that the priest is not simply repeating the Words of Our Lord spoken almost 2000 years ago in some narration of a historical event, but he intends to perform the action of Consecration effectuating transubstantiation here and now.

 In reciting the Words of Institution in an Institution Narrative, the "priest" does the exact opposite. He reads it as one big historical story, thereby vitiating his intention to consecrate, according to some theologians like rubrician O'Connell. It is analogous to baptizing a baby within the context of reading the Gospel of St. Matthew Chapter 28--is the intent to baptize here and now, or are you simply reciting what took place in the time of Our Lord's life on Earth?  The result? Even assuming a valid priest, valid matter, and valid form, the defect of intention renders it invalid.

The Pater Noster to the End of Mass

From the TM:

P: Let us pray. Admonished by salutary precepts, and following divine directions, we presume to say:

P: Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation.

R: But deliver us from evil.

P: Amen.

P: Deliver 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 a virgin, Mother of God, and of Thy holy apostles Peter and Paul, of Andrew, and of all the saints, graciously grant peace in our days, that through the help of Thy bountiful mercy we may always be free from sin and secure from all disturbance.

[The priest breaks the Sacred Host, saying:]

P: Through the same Jesus Christ, Thy Son, our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, World without end.

R: Amen.

R: Amen.

 P: May the peace (✠) of the Lord (✠) be always with (✠) you.

R: And with thy Spirit.

[The priest drops a particle of the Sacred Host into the Chalice.]

P: May this commingling and consecrating of the Body and Blood of Our Lord Jesus Christ avail us who receive it unto life everlasting. Amen.

What  was eliminated:

The Pater Noster (Our Father) is said as it was taught. All attention is on the Divine Victim present on the altar. The NB adds the Protestant doxology (For the kingdom, the power, and the glory are yours, now and for ever.), takes attention away from Christ for a "Sign of Peace," which includes handshakes, hugs, kisses, etc. because Christ is just as present in "the assembly" as in what they still call the Eucharist. Gone are the invocation of the Blessed Virgin Mary, the Apostles Sts. Peter, Paul, and Andrew, and all three signs of the cross are supressed. 

The Agnus Dei 

From the TM:

[Bowing down, the priest says:]

P: Lamb of God, Who takest away the sins of the world: have mercy on us. Lamb of God, Who takest away the sins of the world: have mercy on us. Lamb of God, Who takest away the sins of the world: grant us peace.

P: O Lord Jesus Christ Who didst say to Thine apostles: Peace I leave you, My peace I give you: look not upon my sins, but upon the faith of Thy Church, and vouchsafe to grant her peace and unity according to Thy will: Who livest and reignest God, world without end. Amen.

P: O Lord Jesus Christ, Son of the living God, Who, according to the will of the Father, through the co-operation 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 always cleave to Thy commandments, and never suffer me to be separated from Thee, Who with the same God, the Father and the Holy Ghost, livest and reignest God, world without end. Amen.

P: Let not the partaking of Thy Body, O Lord Jesus Christ, which I, all unworthy, presume to receive, turn to my judgement and condemnation; but through Thy loving kindness may it be to me a safeguard and remedy for soul and body; Who, with God the Father, in the unity of the Holy Ghost, livest and reignest, God, world without end. Amen. 

What  was eliminated:

The three prayers after the Agnus Dei had to go, as they suffer from much negative theology. "Iniquities," (sinful inclinations as well as sin), "Cleave to Thy Commandments" (good works), "never suffer me to be separated from Thee" (mortal sin), are all contrary to Modernism and offensive to Protestants.  The final prayer has the priest referring to himself alone (sacrificial priesthood) apart from the "assembly." 

Communion of the Priest

From the TM:

[The priest genuflects, rises and says:]

P: I will take the bread of heaven, and will call upon the name of the Lord.

[Taking the Sacred Host with his left hand, the priest strikes his breast three times, saying (here the bell is rung each of the three times with the priest):]

P: Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be healed. (three times)

[Holding the Sacred Host in his right hand, the priest makes the sign of the cross with it and says:]

P: May the Body of Our Lord Jesus Christ keep my soul unto life everlasting. Amen.

[The priest receives Holy Communion and after a brief meditation continues:]

P: What shall I render unto the Lord for all the things that He hath rendered unto me? I will take the chalice of salvation and will call upon the name of the Lord. With high praises will I call upon the Lord, and I shall be saved from all mine enemies.

[The priest takes the Chalice in his right hand and makes the sign of the cross, saying:]

P: May the Blood of Our Lord Jesus Christ keep my soul unto life everlasting. Amen.

[Here the Second Confiteor, Misereatur and Indulgentiam prayers are recited]

[The priest then faces the people with the Ciborium and, holding up one of the Sacred Particles before the communicants, he says:]

P: Behold the Lamb of God, behold Him who taketh away the sins of the world.

[The Priest says aloud:]

P: Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be healed. (three times)

What  was eliminated:

"Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be healed." --is reduced from three recitations for the priest and three recitations for the people to only one for the "assembly." Unworthiness is negative. The second Confiteor, Indulgentiam prayer and Misereatur prayer are all suppressed. (The 1962 Roncalli Missal also suppresses them).  

People's Communion

From the TM:

[The priest gives Holy Communion to each communicant saying:]

P: May the Body of Our Lord Jesus Christ keep your soul unto life everlasting. Amen.

What  was eliminated:

In the TM the priest makes the sign of the cross with the Sacred Host over each communicant before placing It on the person's tongue while they are kneeling. While making the sign of the cross, the priest intones the effect of the Sacrament if worthily received, i.e., grace to preserve the soul, that cooperating with said grace, the person may die in the state of grace and inherit the Kingdom of Heaven--everlasting life. ALL of this was eliminated as it "reeks of Catholic theology"

The NB has the unsacred host handled by laymen and laywomen (so-called "Extraordinary Ministers of the Eucharist (sic)"). They hold the cracker up in front of the recipient (who's standing) and say, "The Body of Christ" and to which he or she responds, "Amen." You can then take the cracker in your hand and pop it in your mouth or have it placed on your tongue. All of this is what Lutherans and Anglicans did to destroy belief in the Real Presence, and Modernists have done the exact same. No priestly consecrated hands to hold the Host, no distinction between laity and clergy, no sign of the cross, no mention of the effects of the Sacrament, and the recipient must affirm belief, whereas Catholic theology does not have the laity say "Amen" before receiving the Host. Christ is really Present if you believe it or not.  

The Last Gospel

In the TM, the priest recites the Gospel of St. John 1:1-14.

What  was eliminated:

All of it. It is un-ecumenical as it tells that Jesus Christ is God Who became Incarnate and salvation cannot be for any who reject Him. 

Prayers After Low Mass

The TM has three Hail Marys, the Salve Regina, a prayer for the Church, the Prayer to St. Michael the Archangel, and finishes with the thrice invocation for mercy from the Most Sacred Heart of Jesus.

What  was eliminated:

All of it. Pope Pius XI had as the object of these prayers the conversion of Russia. From Bergoglio we know, "Proselytism is solemn nonsense." Imploring the aid of the Immaculate Mother of God, the saints, and asking for "the conversion of sinners and the liberty and exaltation of Holy Mother Church," is more than any Modernist can take. Add to that the prayer to St. Michael, which reminds us of our battle against Satan, who is all too real, and the invocation of the Sacred Heart, despised by Protestants, meant it all wound up in the Vatican II sect's garbage. 

Conclusion

You can hopefully see the solid Catholic teachings which were eliminated or downplayed in the Novus Bogus Happy Meal, where the entertainment of people and making them feel good is the first priority. It is an ecumenical three-ring circus to destroy the Faith and inculcate Modernism. Be more resolved more than ever to hold on to the One True Faith, the True Mass, and true sacraments. Don't ever permit anyone to convince you to lessen or (God forbid) eliminate the True Faith from your heart and soul, because without it, no one can be saved.