FOOTNOTES 25  -  60

ff. 25 continued] ...Strictly speaking, they have no meaning, since God's presence in the word is mediated, bound to an individual's spiritual act or condition, and only temporary. This formula leads to a tragic error: the conclusion, expressed or implied, that the Real Presence continues only as long as the Sacrament is in the process of being used, received at Communion time, for instance, and that the Real Presence ends when the use ends.

26. As the General Instruction describes it, the sacramental action originated at the moment Our Lord gave the Apostles His Body and Blood "to eat" under the appearances of bread and wine. The sacramental action thus no longer consists in the consecratory action and the mystical separation of the Body from the Blood, the very essence of Eucharistic Sacrifice. See Mediator Dei, especially Part II, Chapter I, PTL 551, ff.

27. GI 55.d, DOL 1445 fn..

28. GI 55.d, DOL 1445.

29. As they appear in the context of the Novus Ordo, the words of Consecration could be valid in virtue of the priest's intention. But since their validity no longer comes from the force of the sacramental words themselves (ex vi verborum), or more precisely, from the meaning (modus significandi) the old rite of the Mass gave to the formula, the words of Consecration in the New Order of Mass could also not be valid. Will priests in the near future, who receive no traditional formation and who rely on the Novus Ordo for the intention of "doing what the Church does," validly consecrate at Mass? One may be allowed to doubt it.

30. Let it not be said, following the methods of Protestant biblical scholarship, that these phrases being in the same Scriptural context. The Church always avoided superimposing and juxtaposing the texts, precisely in order to avoid confusing the different realities they express.

31. GI 28, DOL 1418

32. GI 74-152, DOL 1464-1542.

33. GI 209-231, DOL 1599-1621.

34. GI 45, DOL 1435.

35. Against the Lutherans and Calvinists who teach that all Christians are priests and offerers of the Lord's Supper, see A. Tanquerey, Synopsis Theologiae Dogmaticae, (Paris, Tournai, Rome: Desclee, 1930), v. III: "Each and every priest is, strictly speaking, a secondary minister of the Sacrifice of the Mass. Christ Himself is the principal minister. The faithful offer through the intermediary of the priest, but not in a strict sense." Cf. Council of Trent, Session 22, Canon 2, DB 949.

36. GI 55, DOL 1445.

37. GI 298, DOL 1688 fn..

38. We note in passing an unthinkable innovation which will have disastrous psychological effects; employing red vestments on Good Friday instead of black (GI 308.b, DOL 1698), as if Good Friday were the commemoration of just another martyr, instead of the day on which the whole Church mourns for her Founder. (Cf. Mediator Dei, PTL 550, quoted below.)

39. Rev. A. M. Rouget, OP, speaking to the Dominican Sisters of Bethany at Plessit-Chenet.

40. GI 4, DOL 1394. Cf. Presbyterum Ordinis, Section 13, DOL 265.

41. GI 60, DOL 1450 fn.

42. See Jn. 14:13-16, 23-24.

43. In some translations of the Roman Canon, the phrase "…a place of refreshment, light and peace…" was rendered as a simple state: "blessedness, light, peace." What can be said then of the disappearance of every explicit reference to the Church Suffering?

44. Amidst this flurry of omissions, only one element has been added: the mention in the Confiteor of "…what I have failed to do."

45. At the press conference introducing the Novus Ordo, Rev. Joseph Lecuyer, CSSp, professing a purely rationalist faith, discussed changing the priest's salutations in Mass without a Congregation from plural to singular (Pray, brother; for example, replaces Pray, brethren.) His reason was "so that there would be nothing [in the Mass] which does not correspond with the truth."

46. GI Section 260, 265; DOL 1650, 1655.

47. GI 244.C, DOL 1634.

48. GI 70, DOL 1460, fn.

49. It now seems lawful for priest to receive Communion under both species at a concelebration, even when they are obliged to celebrate Mass alone before or after concelebrating.

50. It has been presented as The Canon of Hippolytus, but only a few traces of that original text remain in the new rite.

51. Gottesdienst no. 9 (14 May 1969).

52. SC 116, DOL 116.

53. Consider the following elements found in the Byzantine rite: lengthy and repeated penitential prayers; solemn vesting rites for the celebrant and deacon; the preparation of the offerings at the proscomidia, a complete rite in itself; repeated invocations, even in the prayers of offering, to the Blessed Virgin and the Saints; invocations of the choirs of Angels at the Gospel as "invisible concelebrants," while the choir identifies itself with the angelic choirs in the Cherubicon; the sanctuary screen (iconostasis) separating the sanctuary from the rest of the church and the clergy from the people; the hidden Consecration, symbolizing the divine mystery to which the entire liturgy alludes; the position of the priest who celebrates facing God, and never facing the people; Communion given always and only by the celebrant; the continual marks of adoration toward the Sacred Species; the essentially contemplative attitude of the people. The fact that these liturgies, even in their less solemn forms, last for over an hour and are constantly defined as "awe-inspiring, unutterable... heavenly, life-giving mysteries" speaks for itself. Finally, we note how in both the Divine Liturgy of Saint John Chrysostom and the Liturgy of Saint Basil, the concept of "supper" or "banquet" appears clearly subordinate to the concept of sacrifice, just as it was in the Roman Mass.

54. Bull Quo Primum, 13 July 1570. In Session 23 (Decree on the Most Holy Eucharist), the Council of Trent announced its intention to "uproot completely the cockle of the damnable errors and schism which in these fateful times of ours and enemy has sown (see Matt. 13:25) in the teaching of the faith about the Holy Eucharist and about the use and worship of the Eucharist. In addition to his other purpose, our Saviour left the Eucharist in his Church as a symbol of unity and love which he desired to unify and unite all Christians." DB 873.

55. "Keep that which is committed to thy trust, avoiding the profane novelties of words." (I Tim. 6:20)

56. "Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the Sacred Liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the right path were he to wish the altar restored to its primitive table form; were he to want black excluded as a color for liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the Divine Redeemer's Body shows no trace of His cruel sufferings... This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Synod of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the 'deposit of faith' committed to her charge by her Divine Founder, had every right and reason to condemn." Mediator Dei, I.5, PTL 548, 549.

57. "Let us not deceive ourselves with the suggestion that the Church, which has become great and majestic for the glory of God as a magnificent temple of His, must be brought to its original and smallest proportions, as though they were the only true ones, the only good ones." Paul VI, Encyclical, Ecclesiam Suam, 6 August 1964.

58. "A practically schismatic ferment divides, subdivides, splits the Church." Paul VI, Homily, In Coena Domini,, 3 April 1969.

59. "There are also among us those ‘schisms’ and ‘separations’ which Saint Paul sadly denounces in I Corinthians." Paul VI, ibid.

60. It is well-known how Vatican II is now being repudiated by the very men who once gloried in being its leaders. While the Pope declared at the Council's end that it had changed nothing, these men came away determined to "explode" the Council's teachings in the process of actually applying it. Unfortunately the Holy See, with inexplicable haste, approved and even seemingly encouraged through Consilium an ever-increasing infidelity to the Council. This infidelity went from changes in mere form (Latin, Gregorian Chant, suppression of the ancient rites, etc.) all the way to changes in substance which the Novus Ordo sanctions. To the disastrous consequences we have attempted to point out here, we must add those which, with an even greater effect psychologically, will affect the Church's discipline and teaching authority by undermining the respect and docility owed the Holy See.