The Traditional Mass vs. The New Mass: A Doctrinal Comparison
The Traditional Mass vs. The New Mass: A Doctrinal Comparison
Source: The Problem of the Liturgical Reform
A Liturgical Rupture |
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The Traditional Mass |
The New Mass |
A sacrifice linked to the sacrifice of the Cross, expressed in:
1. Offertory = oblation of the victim 2. Double consecration = immolation of victim 3. Communion = consummation of victim
The entire Mass is directed toward the sacrificial act. Sacrifice is the primary end; thanksgiving is one among other secondary, subordinate ends. |
A meal linked to the Last Supper, expressed in:
1. Presentation of the gifts = berakah or blessing of the food, leading up to the Offertory, wherein the Jewish grace before meals is the main prayer 2. Eucharistic prayer = canon of the New Mass; it is primarily a prayer of thanksgiving for the gifts received; it is in this context that the consecration is performed 3. IG n.48 = breaking and partaking of the bread instead of consummation of the victim The Mass is a memorial meal, which makes the mysteries of Redemption present, among them the sacrifice of the Cross and the Resurrection, which have at least equal footing. |
The Communion Rite |
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Partaking of the Victim a) The Victim is sufficiently symbolized under one species b) Only the priest consumes the main Host c) The priest asks for the salvation of those to whom he gives Communion |
A meal a) Both eating and drinking must take place; b) Brotherly sharing: the main Host must be large enough to give some to the faithful; c) Friendship: the aspect of personal sanctification is relativized; priest says nothing when distributing communion |
Presence of Christ at Mass |
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Doctrine Dual presence: W As Priest – in the person of His minister W As Victim – in the Eucharistic species Christ as Victim is the center of the liturgy, being offered to God and given to men. |
Doctrine Spiritual presence: He is given to the faithful in His Word and His Body and these presences are placed on the same level. The New Mass devalues Our Lord’s presence as Victim, reducing it to the level of His presence in the readings, and His presence as Priest, by putting the common priesthood of the faithful on the same level as the ministerial priesthood of the celebrant. |
Practice W 14 genuflections W Canonical fingers held together and fingers purified W Only the priest distributes Communion W Communion kneeling, on the tongue W Church is a quiet place of reverence where God dwells in the tabernacle in the center of the main altar. This makes the place intrinsically holy, regardless who is there W Signs of cross over the Victim (these identify the oblations with Our Lord) – three times in Offertory, 26 times in Canon, three times before Communion and once when receiving |
Practice
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The Presence of Christ in His Word |
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Doctrine The Bible actively becomes revelation when it is proclaimed by the Magisterium of the Church; ordained ministers act in the authority of Christ by transmitting this Revelation. |
Doctrine Christ in present in His Word (Scripture) through the gathering of the community; this presence is on the same footing as the Real Presence, as both presences are the table of the Lord because both give us the spiritual sustenance unique to the Paschal banquet. |
Practice a) The reading of Scripture only by ordained ministers shows the necessity of the ecclesiastical hierarchy in transmitting Revelation. b) Scripture is not a celebration in itself, but rather directed to the central mystery of the Mass, to which it directs the faithful. It enkindles the fervor of the faithful for the sacrifice. |
Practice Scripture is celebrated in itself; by itself, and not by the minister’s teachings, Christ is present è No need for an ordained minister to proclaim it; any layperson can do it.
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The Presence of Christ in the Priest and the People |
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Doctrine Christ is present under the Eucharistic species and in His minister. The former presence is made possible by the words of consecration and it nourishes the faithful, being the Body, Blood, Soul and Divinity of Our Lord.
The priest alone can confect the Eucharist and Mass takes place through him alone, with or without the cooperation of the faithful.
Mass = a true and proper Sacrifice in which the bloody sacrifice once accomplished on the Cross is represented, in which the same Christ is contained and immolated in an unbloody manner, and offers His own Body and Blood, through the ministry of the priest, under the species of bread and wine, to God the Father, the manner alone of offering being different (Trent) |
Doctrine Christ is present spiritually through the gathering of the community and this presence is made tangible firstly as “Word” in the Liturgy of the Word and secondly as oblation through the memorial of His acts, which are made present once again. The people are fed at both these “tables” with a spiritual food.
The “People of God” are the only agent recognized. Christ is present in the assembly, which performs the Mass under Him.
Mass = The Lord’s Supper or Mass is the sacred assembly or congregation of the people of God gathering together, with a priest presiding, in order to celebrate the memorial of the Lord. For this reason Christ’s promise applies supremely to such a local gathering together of the Church: “Where two or three come together in my name, there am I in their midst.” (Institutio Generalis, 1969)
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Practice
W There is a clear distinction between the unbloody immolation of the consecration (ex opere operato, performed by priest alone; it alone qualifies as a sacrament) and the sacrificial offering of the participants through union with the priest in intention (ex opere operantis). W The priest clearly acts in a unique role in the person of Christ, alone mediating with God. The faithful can only unite with his actions by their intention; they cannot perform the visible rite to confect the sacrament. W The prayers of sacramental oblation are either in the first person, as being offered by the priest alone, or they make a clear distinction between the offerings of priest and faithful. |
Practice
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From Propitiation to Thanksgiving |
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Doctrine
Man has offended God and continues to do so. He deserves punishment for these sins and must make up for them. This unremitted punishment due to man’s sins is always in view. The Mass an application of the merits of Redemption to sinful souls. |
Doctrine
God has an undying love for man, regardless of man’s crimes. Man is seen as reconciled with God, no matter what state his soul is in. The Mass is a liturgy of the saved, a celebration with thanks-giving of a Redemption already released in full, without any propitiatory dimension. This follows from diminution of the Mass as sacrifice and the priest as sacrificing agent & mediator with God.
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Practice
The Offering and Sorrow for Sin W Prayers of compunction for sin return again and again, e.g. Confiteor, Aufer a nobis, Oramus te, Munda cor meum, Per evangelica dicta, In spiritu humilitatis, Incensum istud, Lavabo. W The unworthiness of the minister is always in view, because of the unremitted punishment due to his sins. He asks for the approval of his offering in 10 separate prayers in the Offertory and Canon. W Intercession of Our Lord – Mediators are placed between the minister and God, because of his deficiency, firstly Our Lord Jesus Christ, then the saints. W Intercession of the saints – There are at least four prayers during the Mass that call upon the merits and intercession of the saints and 200 collects throughout the year. The Satisfaction Due for Sin – the traditional missal tries to obtain the remission of punishment due for sin by the merits of Our Lord and the saints.
W Frequent requests in the collects to be “purified from the stains of sin.” W Requiem: Frequent reference to judgment, punishment due to sins, and the need to be loosed from them.
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Practice
The Offering and Sorrow for Sin
The Satisfaction Due for Sin – no thought of the unworthiness of the human ministers è the consequences of sin are no obstacle to the approval of the sacrifice è no need for intercession of Our Lord or the saints.
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The Principle behind the Liturgical Reform: “The Paschal Mystery” |
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Classic Theology |
New Theology |
The Passover of the Lord |
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Redemption = a propitiatory offering to divine justice offended by sin Emphasis: the satisfaction of justice, the cooperation of man, and the pains of Our Lord’s Passion |
Redemption = a pure work of love, where God reveals His infinite charity for all men; justice is disregarded Emphasis: the great importance of love, the initiative of God, and the new life of the Resurrection |
Sin W Sin is an offense against the honor of God, and is measured by the majesty of the Person offended, not the harm to the one offending. Man has a duty to honor God. W God is a jealous defender of His own honor and damns to hell those who do not respect it. W God’s justice needs to be satisfied for the sins of men. This was done ultimately by the sacrifice of the God-man’s life on the cross and is renewed in the sacrifice of the Mass. But every man has an individual obligation to make satisfaction on his own for sin. |
Sin
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Redemption W It is a work of love to appease divine justice, providing the infinite satisfaction required by the sins of mankind. It re-establishes the friendship between God and man, which was lost through sin. W Author = Our Lord Jesus Christ, as the redemptive work is making satisfaction for sins W Principal act = the death of Our Lord on the Cross, as by this act Our Lord satisfied for our sins and opened the gates of Heaven |
Redemption
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The Traditional Mass W Frequent references to punishment due to sin or need to appease God’s anger W Ends of thanksgiving and petition subordinate to those of a-doration and propitiation; frequent reference is made to the vicarious satisfaction of Christ and His mediation in prayer W Celebration of first class Feast of the Precious Blood, which was instituted to profess belief in the classic truths regarding Redemption |
The New Mass
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The Sacrament as Mystery |
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Sacrament = an efficacious sign of grace
Range of sacraments – three things are required to make a sacrament: a) institution by Christ; b) an outward sign; c) power to give grace |
Sacrament = a symbol that contains what it signifies, making the sacred hidden thing visible and objectively present New “sacraments” a) Christ, because He reveals God, the sacrament par excellence, to man, is the “primordial sacrament” b) The Church – Christ represents God to men and the Church represents Christ to men, making the Church a sacrament where men can meet Christ and God in Christ c) The liturgy itself – the liturgy, “mystery of worship,” makes the glorified Christ really present d) The assembled faithful – they manifest the Church and make it present |
W Revelation – it was given to the Church by the visit of God to His people, but that visit was limited to a narrow historical time. From there, revelation is transmitted by preaching and it requires belief in the mediation of the Church and her infallibility in matters of Faith. This notion is based in a realist philosophy that recognizes the value of speculative knowledge. W Tradition – it is guaranteed by the Magisterium of the Church. A Christian’s faith develops by learning the catechism. |
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The Traditional Mass W Sacraments – Focus is on power over meaning. The sacraments derive their efficacy from Christ, and not from the persons administering them or receiving them. They give grace of themselves (ex opere operato), even when the priest or person administering them is unworthy. Faith is needed on the part of the recipient of a sacrament that it be received fruitfully, but that faith only need go so far as to bring the soul to submit itself to the action of the Church. The sacraments receive their power to give grace from God, through the merits of Jesus Christ. W Scripture – Focus is on meaning over power. Biblical readings are meant firstly to provide the concepts of faith with their intellectual content. W The Real Presence has value in itself, being Our Lord Himself, present to be offered as an infinite sacrifice to God and to nourish the souls of the faithful. W The priest alone has the power to confect the sacrament; this is the source of his elevation above the faithful and his indispensable role at Mass. The faithful are a dispensable accessory to Mass. |
The New Mass
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The Memorial |
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Doctrine of Redemptive Sacrifice: a) The most important action of Christ was His death on the cross saving mankind from Hell è b) sacraments are most important as imparting the saving grace of the Cross to our sinful souls è c) Mass is most important as offering an infinite sacrifice of propitiation to a just God. |
Doctrine of Paschal Mystery: a) the actions of Christ as revelation are more important than His sacrificial action è b) sacraments are most important as means of making the actions of Christ present è c) Mass is most important as making present the reality it commemorates. Christ’s mission of salvation was one in “words and deeds” and it is in making this present that the Mass has value.
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The Mass is a Sacrifice W Christ’s mission was to render to God the glory that man had refused to give. He became incarnate for the love of the Father. Now, it was His obedient death on the cross that showed the greatest love, as it was a laying down of His life, and it was the most perfect act of the virtue of religion: sacrifice. Even insofar as His Incarnation benefits men, His death is the most important of actions, as only it has meritorious and satisfactory value. Hence, the Mass, greatest act of religion, must be a true sacrifice, wherein Our Lord is offered on the altar.
W Our Lord’s death was most important again in that it was the only action in which He merited something for Himself, i.e. the glorification of His physical body and the sanctification unto glory of His Mystical Body. By His death, He merited in a new way what He had previously merited from the first moment of His earthly existence. W The Mass is firstly a true, ritual sacrifice, and secondly a memorial insofar as it is an image representing the sacrifice of the Cross. It is a true sacrifice, not because it is a memorial, but because transubstantiation makes Our Lord truly present. W Mediator Dei: the mysteries of Redemption are present and operative, but do not operate in the obscure manner as given by the new theology. The Mass renews the sacrifice of the Cross, but is not a memorial making the historical sacrifice present again. W The Mass is a sacrifice in its own right. By the double consecration of the separate species, an unbloody immolation takes place. The sacrifice is a memorial, but only insofar as it represents the death of Our Lord; it does not make the mysteries of the life of Our Lord actually present. W The Mass has objective meaning through the sacramental immolation of Our Lord accomplished by the double consecration, accompanied with the offering and consummation of this Victim by the ordained priest. The faithful enter this picture only incidentally. |
The Mass is a Memorial
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Does the Liturgical Reform Constitute a Dogmatic Rupture with Tradition? |
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Traditional Dogma |
New Theology |
Redemption – A Truth of Faith Refused |
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Principle: Christ died on the Cross in order to satisfy the debt of punishment demanded by divine justice offended by sin.
Arguments of authority W Trent: The doctrine that Our Lord’s death on the Cross made vicarious satisfaction for sin is part of the deposit of the Faith, as is the propitiatory end of the Mass. W Roman Catechism: teaches that Our Lord made the highest satisfaction or compensation possible to God by His death on the Cross. W The dogma of Our Lord’s vicarious satisfaction has always been defended by the Church, and especially recently to protect against liberal Protestantism, as seen in the prepared canons of Vatican I, Humani Generis of Pius XII, and a preparatory schema of Vatican II. |
Principle: There is no debt to be paid to satisfy divine justice offended by sin è no propitiatory aspect in the New Mass. Redemption is the revelation of the eternal covenant that God has made with man. It is the revelation of God’s unchanging love toward man, in spite of sin, an eternal Covenant which never has been destroyed. It gives nothing back to God, but gives God back to man, showing him that God always loved him and did not cast him off, even after sin. |
The Mass as Sacrifice – A Truth of Faith Put in Doubt |
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Trent: the Mass is a) a true sacrifice, real and visible; b) it represents, commemorates and applies the sacrifice of the Cross; c) it is not merely a commemoration. W A Visible Sacrifice: a) the sacrifice is represented visibly, which can only be done through the species of bread and wine; b) the Mass is linked with the Passover because the latter ceremony was the visible sacrificing of a victim. Conclusion: repraesentare is used to mean an image resembling the thing represented W A True and Proper Sacrifice – Mass is truly and properly a sacrifice, which is only possible if there be a true victim and real immolation W Not a mere commemoration – Trent condemns calling the Mass a purely conceptual reminder of the Cross, i.e. only referring to the Mass as a sacrifice in a figurative way. |
Paschal Mystery: The Mass a memorial meal, but it is also a sacrifice in that it is an objective memorial.
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The Notion of Sacrament – A Danger for the Faith |
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W All of the sacraments work ex opere operato. There are seven and only seven sacraments instituted by Christ. Trent condemns those who say that sacraments were only to nourish the faith. W Trent: the Eucharist is present truly, really and substantially. W Clarity of symbols – A sign must be a distinct and separate entity from the thing signified. This is clearly the case for all of the seven sacraments. W Pascendi: condemnation of the identification of formulae of the faith with the sacraments. |
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Replies to This Discussion
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Permalink Reply by Dawn Marie on
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33 Reasons Why, In Good Conscience We Cannot Attend The New Mass
1) Because the new mass is not an unequivocal proffession of Catholic Faith(which the traditional Mass is), it is ambiguous and Protestant. Therefore since we pray as we believe it follows that we can not pray with the new mass in Protestant fashion and still believe as Catholics!
2) Because the new mass leads us to think that truth can be changed or ignored without fidelity to that sacred deposit of doctrine to which the Catholics Faith is bound forever.
3) Because the new mass represents "a striking departure from the Catholic theology of the Mass as formulated in session XXII of the Council of Trent" which, in fixing the "canons", provided an "insurmountable barrier to any heresy against the integrity of the Mystery"
4) Because "Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment in the faithful who already show signs of uneasiness and lessening of faith.
5) Because in less then 7 years after introduction of the new mass priests in the world decreased from 413,438 to 243,307 almost 50%. (Holy See Statistics)
6) Because of pastoral reasons adduced to support such as grave break with tradition do not seem to us sufficent.
7) Because the new mass does not manifest Faith in the Real Presence of our Lord the traditional Mass manifests it unmistakably.
8) Because the new mass confuses the Real Presence of Christ in the Eucharist with His Mystical Presence among us. (proximating Protestant doctrine)
9) Because the new mass blurrs what ought to be a sharp difference between the HEIRARCHIC Priesthood and the common priesthood of the people. (as does Protestanism)
10) Because the new mass favors the heritical theory that is the Faith of the people and not The Words of the priest. Which makes Christ Presence in the Eucharist.
11) Because the new mass does away with the confiteor of the priest, makes it collective with the people, thus promoting Luther's refusal to accept the Catholic teachings that the priest is judge, witness and intercessor with God.
12) Because the new mass gives us to understand that the people concelebrate with the priest, which is against Catholic theology.
13) Because just as Luther did away with the Offertory since it very clearly expressed the sacrificial, propitiatory Character of the Mass-so also the new mass did away with it, reducing it to a simple preparation of the gifts.
14) Because the narrative manner of consecration of the new mass infers that it is only a memorial and not a true sacrifice. (Protestant Thesis)
15) Because by grave omissions, the new mass leads us to believe that it is only a meal (Protestant doctrine) and not a sacrifice for the remission of sins (Catholic Doctrine).
16) Because the changes such as table instead of Altar, facing people instead of Tabernacle, Communion in the hand etc, emphasize Protestant doctrines(e.g. Mass is only a meal,priest only a president of the assembly etc.).
17) Because we are faced with a dilemna: either we becaome Protestanized by worshipping with the new mass , or else we preserve our Catholic Faith by adhering faithfully to the traditional Mass of All Time.
18) Because the new mass contains ambiguous subtly favoring heresy, which is more dangersous then if it were clearly heretical since a half-heresy half resembles the truth!
19) Because the nature of the new mass is such as to facilitate profanations of the Holy Eucharist, which occur with a frequency unheard of with the traditional Mass.
20) Because by introducing optional variations, the new mass undermines the unity of the liturgy, with each priest liable to deviate as he fancies under the guise of creativity. Disorder inevitably results, accompanied by lack of respect and by irreverence.
21) Because many good Catholic theologians, canonists and priests do not accept the new mass and affrm that they are unable to celebrate it in good conscience.
22) Because along with the new mass goes also a new catechism, a new morality, new prayers, new ideas, new calandars-in a word, a New Church, a complete revolution from the old. "The liturgical reform...do not be decieved, this is where the revolution begins." (Msgr. Dwyer, Archbishop of Birmingham, spokesman of the Episcopal Synod)
23) Because the intrinsic beauty of the traditional Mass attracts souls by itself; whereas the new mass, lacking any attractivenes of it's own, has to invent novelties and entertainments in order to appeal to the people.
24) Because the new mass attempts to transform the Catholic Church into a new, ecumenical Church embracing all ideologies and all religons-right and wrong, truth and error- a goal long dreamt of by the enemies of the Catholic Church.
25) Because the Altar and Tabernacle are now separated, thus marking a division between Christ in His priest-and -Sacrifice-on-the-Altar, from Christ in His Real Presence in the tabernacle, "two things which of their very nature, must remain together".(Pius XII)
26) Because the new mass, although appearing to conform to the dispositions of Vatican Council II in reality opposes it's instructions, since the Council declared it's desire to conserve and promote the Traditional Rite.
27) Because Pope Saint Pius the V granted a perpetual indult, valid "for always" to celebrate the traditional Mass freely, licitly, without scruple of conscience, punishment, sentence or censure(Papal Bull"Quo Primum")
28) Because Pope paul the VI, when promulgating the new mass, himself declared, "The Rite...by itself is NOT a dogmatic definition...( 11-19-1969)
29) Because in none of the three new Eucharistic Prayers of the new mass, is there any reference...to the state of suffering of those who have died, in none the possibility of a particular Memento, thus undermining faith in the redemptive nature of the Sacrifice.
30) Because we recognize the Holy Father's supreme authority in his universal government of Holy Mother Church, BUT we know that even this authority cannot impose upon us a practice which is so clearly against the Faith: a mass that is equivicol and favoring heresy and therefore disagreeable to God.
31) Because as stated in Vatican Council I, the "Holy Spirit was not promised to the succesors of Peter, that by His revelation they might make new doctrine, but that by His assistance they might invioably keep and faithfully expound the revelation or deposit of faith delivered through the Apostles".
32) Because heresy, or whatever clearly favors heresy, cannot be matter for obedience. Obedience is at the service of Faith and not Faith at the service of obedience! In this foregoing case then, "One must obey God before men". (Acts of the Apostles 5,29)
33.) Because: "...By this our decree, to be valid IN PERPETUITY, we determine and order that NEVER shall anything be added to, omitted from, or changed in this Missal..."
Pope Saint Pius the V
Quo Primum
July 19th, 1570
Excerpt from the SSPX pamphlet "Why The Traditional Latin Mass? Why Not The New?
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The Society actually had 62 reasons but I got tired of typing so I narrowed it down to 33. Mea Culpa...
But I'm am quite sure that was not number 34 Z. :)
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Permalink Reply by michael kelleher on
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DM thanks for your reply in my book he is the pope abit of a hard question to ask you
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Permalink Reply by Kate Jackson on
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There is an incorrect statement in the Novus Ordo Mass that needs to be changed. The NO priest and Eucharistic minister does say "The body of Christ when distributing" These discrepancies need to be cleaned for the credibility of the source to be accepted. (although I accept the manner of distribution varies according to the latest novelties)
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Hi Katie,
Maybe it does not happen in the Uk (I think that is where you are from) but here in the US that is what they say when distributing Communion. I went to the novus ordo for 19 years as that was all I knew until finding Tradition and in 19 years that is all I ever heard the priest and "ministers" say when giving out Communion.
Kate Jackson said:There is an incorrect statement in the Novus Ordo Mass that needs to be changed. The NO priest and Eucharistic minister does say "The body of Christ when distributing" These discrepancies need to be cleaned for the credibility of the source to be accepted. (although I accept the manner of distribution varies according to the latest novelties)
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Huzzaar! This is the precise reason I have held onto my devotion to St David Lewis. This priest lived less than 10 miles from where I live. He was hung drawn and quartered during the reformation for the same Tridentine Latin Mass that my family and I are being persecuted for.
Long live The King!
TCTM
Kate
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.... St David Lewis martyred 1679. For being a Catholic priest and saying the TLM in obedience to the Quo Premium Bull of 1570. Priests "persecuted" for saying TLM 2009....
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Several years ago one of the big revelations for us was the realisation that communion in the hand was a big No, No! My eldest son and I discussed it and decided to receive only on the tongue. The years have revealed so many other abuses.
I was in a dilemma recently - part of our familys' presecution is that we will not attend Indult Masses. Our problem with Indult Masses is that by being Bi-Ritual (NOM and TLM) the association of the indult priest with the concillar church as it stands today will condone the confusion caused by Vat II (read the likes of Humane Vitae for just 30 mins and you will find loophole for men of bad will to cause mayhem in the faith!); Cdn Muller (on the Assumption); Bp George Stack on morality and persecution of priests who use the TLM. (withdrawing priests, presenting alter girls to the LMS, ordering Indult Xmas Mass to be cancelled at the last minute...) I dislike the childish glee displayed by priests when outwitting "those Trads!" The silly Fraternity of St Peter priests, not approving but nevertheless participating in the "game. " One entire parish in Reading was asked not to receive communion at all in order that he could report back to his bishop that no one received communion on the tongue in obedience to the local bishop. Apparently whole community called St John's in Ireland takes a separate collection in order to pay off their local bishop so that they can continue to use the TLM without persecution.... Could I be accused of having a schismatic mentality ? Well I do believe that the concillar church has a dribble of grace moving through the major arteries but it is sluggish and the pump is dealing with sludge and all sorts of other debris....
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From the DOMINICANS AVRILLE
(great post Katie, ty, for sharing)
A Letter from Archbishop Lefebvre, regarding Indult Masses
Let us put this document in context: It was written several months after “Operation Survival,” the consecration of the four bishops on 30 June 1988, which was accomplished not only without the approval of Pope John Paul II, but also against his will. The Fraternity of St. Peter was created the day following the consecrations, and conciliar Rome was busy trying to ‘pull in’ the more or less traditional Catholics.
It is always good to reread Archbishop Lefebvre, particularly in order to understand that beyond some conciliatory steps and words towards the supreme authority (of the Church), he was not fooled. He was well aware of the Fight for the Faith that (unfortunately) it was necessary to lead against this authority.
Here is the text of his letter [bold emphasis is added by us]:
Saint-Michel en Brenne, 18 March 1989
I am responding immediately to your kind letter which I received yesterday at Saint-Michel1, to tell you what I think about those priests who have received a “celebret” from the Roman Commission2 charged with dividing and destroying us.
It is evident that by putting themselves in the hands of the current conciliar authorities, they are implicitly accepting the Council and the ensuing reforms, even if they have received some privileges which remain exceptional and provisory.
Their speech is paralyzed because of this acceptance. The bishops are watching them! It is very regrettable that these priests are not aware of this reality. But we cannot fool the faithful.
The same may be said regarding these “traditional Masses” organized by the dioceses. They are celebrated between two conciliar masses. The celebrating priest says the new as well as the old. How, and by whom is Holy Communion distributed? What will the sermon be? etc.
These masses are scams which lead the faithful to compromise their principles! Many have already abandoned them.
What must change is their liberal and modernist doctrine. We must arm ourselves with patience and pray. God’s hour will come.
God’s blessings to you on this holy feast of Easter.
Best regards to you in Christ and Mary.
Abp. Lefebvre
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