Slow & Gradual Changes Pave the Way
to the New Mass
Dr. Remi Amelunxen
The Vatican II Constitution Sacrosanctum Concilium on
the Sacred Liturgy was officially ratified and promulgated by Pope Paul
VI on December 4, 1963. Of the 16 conciliar documents this one
concerning the Mass had a high priority; it was the first document to be
discussed and then approved by the Council on November 14, 1962. (1)
Changes occurred in the liturgy in a step by step process from 1963 to
the introduction of the Novus Ordo in 1969.
This article will present a brief summary of how the progressivist
liturgists slowly destroyed the very heart of the Church, which is the
Mass.
Jungmann, right, assured the Bishops 'due care' would be taken to preserve the traditional Mass
Sacrosanctum Concilium (SC) received
almost unanimous approval from the Bishops of the Council. Although
reservations were expressed by some of the Bishops, the relator Josef
Jungmann responded saying that “due care was being taken to preserve the
substance of the rites“ (probe servata eorum substantia). (2)
Here are some excerpts from Sancrosanctum Concilium that open the door for changes: (3)
- Preparing the way for a new liturgical simplicity: “In the
revision of the liturgy, the following general norms should be observed:
The rites should be distinguished by a noble simplicity; they should
be short, clear, and unencumbered by useless repetitions; they should be
within the people's powers of comprehension, and normally should not
require much explanation.” (SC 34)
- Exaltation of Scripture to please the Protestants: “That
the intimate connection between words and rites may be apparent in the
liturgy, in sacred celebrations there is to be more reading from Holy
Scripture, and it is to be more varied and suitable.” (SC 35)
- Encouraging use of the vernacular: Since the use of the
mother tongue, whether in the Mass, the administration of the sacraments
or other parts of the liturgy, frequently may be of great advantage to
the people, the limits of its employment may be extended.” (SC 36)
These were some of the directives used to put down Sacred Tradition and change the Tridentine Mass, which, as noted in another article, is almost identical to the Gregorian Sacramentary of Pope Gregory the Great dating from 600 AD. Further, this Latin Mass had de fide infallible pronouncements from the Council of Florence (1441), the Council of Trent (1545-1563) and Pope St. Pius V's Bull Quo primum tempore (1570).
A commission, a motu proprio & a decree
To deal with the practical implementation of the approved Constitution
on the liturgy, Paul VI set up a new commission, the Consilium or
Pontifical Commission for the Application of the Constitution on the
Sacred Liturgy, on January 25, 1964. It was headed by Fr. Annibale
Bugnini and included
six Protestant minister-consultors.
On the same date, the motu proprio Sacram Liturgiam was
promulgated. It mentions the Consilium as a vehicle “to revise the
rites” and “prepare new liturgical books” over a long period of time.
This ploy for time quieted the reaction of those conservative Bishops
reluctant for change; at the same time it encouraged the impatient
progressivists anxious for reform.
The Consilium gradually changed the Roman Mass, first keeping some symbols and pomp...
Nonetheless, the German and French Bishops vehemently protested that the motu proprio
stymied their local attempts to translate the liturgy into the
vernacular. Bugnini proposed a series of amendments establishing a
commission of experts for each language that would make the translation,
which would then be submitted to the Holy See for confirmation. (4)
The conservatives surrendered to this “moderate” solution. This type of
surrender became the rule as liturgical reform progressed.
On September 26, 1964, Inter Oecumenici, Instruction on the
Proper Implementation of the Constitution of the Sacred Liturgy, was
promulgated by the Sacred Congregation of Rites. This instruction set
out “adaptations” to be practiced before the revision of the liturgical
books.
It made significant changes to the existing liturgy, with the announced
aim “to increase a full, active participation (5) and to make the
liturgical rites, especially the Mass, clearer and better understood.”
These changes included:
- The entire Mass except for the Preface and the Canon to be said in the vernacular;
- The readings done facing the people and read by a layman;
- Removal of the “Judica me” at the prayers at the foot of the altar;
- The prayer of the faithful may be introduced after the Creed;
- The celebrant and the congregation recite the Pater Noster together;
- The abbreviated words “Corpus Christi” [Body of Christ] said by the Priest in distributing Holy Communion and the communicant to respond with “Amen.”
- The omission of Last Gospel of St. John and prayer added by Leo XIII. (6)
These changes were subtle, making the Mass appear different but not
enough to cause alarm. Also unnoticed were the drastic changes made to
other sacramental rites. This instruction represents a most decisive
step in the Liturgical Revolution and gave a green light to continuing
liturgical change, which encountered little to no resistance by the
clergy or the laity.
The changes continue
Changes to the liturgy continued to come, one after another, with little
to no protests from the general clergy or faithful, who had become
accustomed to these “adaptations” mandated by Vatican II and issued in
the name of Paul VI.
A new rite for concelebration was called for the Council's Constitution on Liturgy (SC 58). On March 7, 1965, the decree Ecclesiae semper
was issued, which introduced concelebration of the Mass and communion
under both kinds. It also presented a new concept of the Mass “as an
activity that belongs to the entire people of God.” (7)
Also in 1965, at the “urgent request of some Bishops' Conferences,” (8)
Paul VI authorized the Preface of the Mass to be said in the
vernacular; only the Canon then had to be said in Latin.
.. but before long, anything was permissible, as seen below at an outdoor Mass in the 1970s
An Instruction on Sacred Music encourages active participation in singing at Mass
On September 25, 1965, the Letter De Missa vespere sabbati of the Congregation of Rites made formal the practice of substituting a Saturday evening Mass for the Sunday obligation.
Two years after the close of the Council, the general norms of Musicam Sacram,
Instruction on Music in the Liturgy, of March 5, 1967, encouraged the
active participation of the people in singing, rejecting the strict use
of Gregorian chant and traditional music. It was not long before this
instruction was being interpreted as official permission for folk and
popular music to be sung at the Mass. Today, as one knows, anything
goes…
On May 4, 1967, the instruction Tres abhinc annos allowed the
use of the vernacular in the whole Mass, including the Canon, and
prescribed it be said audibly. Use of the maniple was made optional and
the chasuble could replace the cope.
The laity were forbidden to genuflect at the “Incarnatus est”
and the celebrant could no longer make the important three genuflections
at the elevation of the consecrated Host and Wine. Only after the
elevation could he genuflect. All seven Signs of the Cross from the Quam oblationem
to the Consecration were abolished. (9) This was an onslaught on the
sacred signs and gestures of reverence in the Tridentine Mass.
The list of mutilations to the Tridentine Mass is indeed long. The fact
that this instruction met with little resistance indicated no large
scale opposition was to be feared when the new Eucharistic prayers and
the Novus Ordo Missae would appear.
As now-Archbishop Annibale Bugnini ecstatically declared: “The new song has begun and it will not cease.” (10)
The new Eucharistic prayers
The American Bishops were well conditioned to go along with whatever the
International Commission on the English Liturgy (ICEL) deemed
appropriate. On May 23, 1968, the decree Preces Eucharisticae
was promulgated, which introduced three new Eucharistic prayers, or
purported Canons along with the ancient Roman Canon, which was retained
as Eucharistic Prayer n. 1. Thenceforth, four options of 'Canons' exist,
and each Bishops Conference around the world could choose the one to be
said in the Masses under its jurisdiction.
A vernacular Mass said in Ireland in 1965 - still with traditionalist trappings that will soon disappear
Bugnini was enthusiastic about these three new
canons and praised them as “the first verses of this new canticle.”
(11) The trio could be better termed “the Requiem for the Roman Rite.”
In fact, a wholesale market opened on Eucharistic prayers, with more
than 13 approved today by Rome for use in the United States alone. (12)
For some 1600 years previously, the Roman rite knew only one Eucharistic
Prayer, the Roman Canon. These additions marked a radical change in the
Roman Liturgy. With time, the shorter Eucharistic Prayer II came to be
the most frequently used, even on Sunday. The first Eucharistic Prayer,
which is the traditional one with some changes, is almost never used.
The time was now ripe for introducing the full Novus Ordo Missae. What it represented for the destruction of the Tridentine Mass will be addressed in the next article.
Related:
http://tradcatknight.blogspot.com/2015/09/rare-father-hesse-video-is-new-mass.html http://tradcatknight.blogspot.com/2015/08/satanic-elements-of-new-mass.html
http://tradcatknight.blogspot.com/2015/07/the-conspiracy-to-invent-new-mass.html
http://tradcatknight.blogspot.com/2015/05/resistance-missing-mass-spiritual.html
http://tradcatknight.blogspot.com/2015/02/why-traditional-latin-mass.html
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ReplyDeleteWhat did you all think?
People always look to the changes made as a result of Vatican II as the "tipping point" and the "beginning of the end" for the Catholic Church. What most fail to grasp is that these changes could NEVER have been instituted and accepted by MOST Catholics had the fallen fruit been good to begin with. Vatican II was nothing more than concrete EVIDENCE of fruit that had slowly been rotting for over 100 years. It was so easy for the modernists to infiltrate and overwhelm the Church in the 1960s because the faith of most Catholics at that time was "in name only". The seminaries had already been "cherry picking" just the right men to fulfill their goals for DECADES prior to Vatican II. Vatican II was merely the tip of the iceberg showing through. It's like Fr. Voigt said during his interview with Eric, many on the Titanic refused to acknowledge their ship was sinking because they saw no direct evidence of it until the water came flooding in and it was "too late". The changes instituted with Vatican II were merely the direct evidence that the Catholic Church ship was sinking.
ReplyDeletechurchmen in the church were sinking yes the catholic church can never sink objectively speaking....hold fast to Tradition!
ReplyDeleteOf course! It gets tedious to feel like we have to continually reference that when we speak about the "Catholic Church". This is EXACTLY what I was speaking of earlier regarding satan's use of language to deceive and trip people up. When I was speaking of the "Catholic Church" as referenced in my comments above, I was speaking of the ORGANIZATION being governed out of the Vatican in Rome calling itself "The Roman Catholic Church". The One Holy Apostolic Catholic Church founded by Jesus Christ will NEVER sink and, as small in numbers as it may get before it's over, it will NEVER be conquered or disappear from the world.
Deleteback to the catacombs
DeleteToday, as one knows, anything goes…
ReplyDelete