Quote:“not to deprive us of the possibility of continuing to have recourse to the fruitful integrity of that Missale Romanum of St. Pius V so highly praised by Your Holiness and so deeply loved and venerated by the whole Catholic world.”

Quote:On April 3, 1969, the apostolic constitution Missale Romanum presented a new order of the Mass. Archbishop Lefebvre gathered together a group of 12 theologians who wrote under his direction, "A Short Critical Study of the Novus Ordo Missae" often called the "Ottaviani Intervention". Cardinals Ottaviani and Bacci wrote indeed an introduction and presented the study to Paul VI. Since no response came from the Vatican, the archbishop announces to his small group of seminarians, June 10, 1971, that he refuses to accept this new protestantized liturgy:

Quote:'How can I agree to abandon the Mass of All Time or to admit to place it at the same level as the Novus Ordo, created by Annibal Bugnini, with the participation of Protestants to make of it an equivocal supper that eliminates totally the Offertory, and touches the very words of the Consecration.'"

Quote:The Lord’s Supper or Mass is a sacred meeting or assembly of the People of God, met together under the presidency of the priest, to celebrate the memorial of the Lord.[4] Thus the promise of Christ, “where two or three are gathered together in my name, there am I in the midst of them,” is eminently true of the local community in the Church" (Mt. 18, 20).

• the Action of Christ and of the People of God;
  
• the Lord’s Supper or Mass;
  
• the Paschal Banquet;
  
• the Common participation in the Lord’s Table;
  
• the memorial of the Lord;
  
• the Eucharistic Prayer;
  
• the Liturgy of the Word and the Eucharistic Liturgy;
  
• etc.
  

Quote:“The center and culminating point of the whole celebration now has a beginning, namely the Eucharistic Prayer, a prayer of thanksgiving and of sanctification” (no. 54, pr.).

• of the genuflections (no more than three remain to the priest, and one, with certain exceptions, to the people, at the Consecration);
  
• of the purification of the priest’s fingers in the chalice; of the preservation from all profane contact of the priest’s fingers after the Consecration;
  
• of the purification of the vessels, which need not be immediate, nor made on the corporal;
  
• of the pall protecting the chalice;
  
• of the internal gilding of sacred vessels;
  
• of the consecration of movable altars;
  
• of the sacred stone and relics in the movable altar or upon the mensa—when celebration does not occur in sacred precincts (this distinction leads straight to “eucharistic suppers” in private houses);
  
• of the three altar cloths, reduced to one only;
  
• of thanksgiving kneeling (replaced by a thanksgiving, seated, on the part of priest and people, a logical enough complement to Communion standing);
  
• of all the ancient prescriptions in the case of the consecrated Host falling, which are now reduced to a single, casual direction: “reverenter accipiatur” (no. 239);
  
• all these things only serve to emphasize how outrageously faith in the dogma of the Real Presence is implicitly repudiated.
  

Quote:“The altar or table of the Lord, which is the center of the whole Eucharistic liturgy” (no. 49, cf. 262).

Quote:also that the altar must be the center of the assembly of the faithful so that their attention is drawn spontaneously toward it"(ibid).

• Christ,
  
• the priest,
  
• the Church,
  
• the faithful present.
  

• the very serious omission of the phrase “Per Christum Dominum Nostrum,” the guarantee of being heard given to the Church in every age (John 14, 13-14; 15; 16; 23; 24;
  
• the all-pervading “paschalism,” almost as though there were no other, quite different and equally important aspects of the communication of grace;
  
• the very strange and dubious eschatologism whereby the communication of supernatural grace, a reality which is permanent and eternal, is brought down to the dimensions of time: we hear of a people on the march, a pilgrim Church—no longer militant against the Potestas tenebrarum — looking toward a future which having lost its link with eternity is conceived in purely temporal terms.
  

Quote:The Latin texts will now have to be translated into the languages of the various peoples: the "Roman" style will have to be adopted to the individuality of the local Churches: that which was conceived beyond time must he transposed into the changing context of concrete situations in the constant flux of the Universal Church and of its myriad congregations.

Quote:“Should anyone presume to tamper with this, let him know that he shall incur the wrath of God Almighty and of his Blessed Apostles, Peter and Paul” (Quo Primum, July 13, 1570).[31]

Taken from Fr. Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year, 36th edition, 1880

Quote:EPISTLE. (Heb. ix. 11 — 15.) Brethren, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is. not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of a heifer being sprinkled, sanctify such as are denied, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those transgressions which were under the former testament; they that are called may receive the promise of eternal inheritance.

EXPLANATION. St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His Precious Blood on the altar of the cross, has indeed made perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ.

ASPIRATION. Grant us; O meek Jesus, Thy grace, that through perfect sorrow for our sine and the exercise of good works we may become participators in the merits of Thy bitter passion.

The Angelus - October 1982

• the reality of the Real Presence,
  
• the reality of the Sacrifice,
  
• the reality of the power of the priest.
  

• the purification of the priest's fingers over the chalice and into the chalice;
  

• the obligation for the priest to keep joined together those fingers which have touched the Host after the consecration, in order to avoid all contact with the profane;
  

• the pall protecting the chalice;
  

• the obligatory gilding of the inside of the sacred vessels;
  

• the consecration of the altar if it is fixed;
  

• the altar stone and the relics placed in the altar if it is movable;
  

• the number of altar cloths reduced from three to one;
  

• the prescriptions concerning the case where a consecrated Host falls on the ground.
  

• Communion received standing and often in the hand;
  

• thanksgiving after Communion, which, although extremely brief, one is urged to make sitting down;
  

• standing after the consecration.
  

Quote:"There is no longer anything in the Mass as it is now renewed to upset the evangelical Christian."

Quote:"The new Catholic Eucharistic prayers have dropped the false perspective of a sacrifice offered to God."

Quote:"The Novus Ordo Missae departs in an impressive fashion, both as a whole and in its details, from the Catholic theology of the Holy Mass."

The Angelus - October 1982

• the reality of the Real Presence,
  
• the reality of the Sacrifice,
  
• the reality of the power of the priest.
  

• the purification of the priest's fingers over the chalice and into the chalice;
  

• the obligation for the priest to keep joined together those fingers which have touched the Host after the consecration, in order to avoid all contact with the profane;
  

• the pall protecting the chalice;
  

• the obligatory gilding of the inside of the sacred vessels;
  

• the consecration of the altar if it is fixed;
  

• the altar stone and the relics placed in the altar if it is movable;
  

• the number of altar cloths reduced from three to one;
  

• the prescriptions concerning the case where a consecrated Host falls on the ground.
  

• Communion received standing and often in the hand;
  

• thanksgiving after Communion, which, although extremely brief, one is urged to make sitting down;
  

• standing after the consecration.
  

Quote:"There is no longer anything in the Mass as it is now renewed to upset the evangelical Christian."

Quote:"The new Catholic Eucharistic prayers have dropped the false perspective of a sacrifice offered to God."

Quote:"The Novus Ordo Missae departs in an impressive fashion, both as a whole and in its details, from the Catholic theology of the Holy Mass."