Give peace, Lord to those who wait for you and your prophets will proclaim you as you deserve. Hear the prayers of your servant and of your people Israel. (NOM, Introit, See Sirach 36:18)

    Being an obvious different tone in matters of humility, there is something else I'd like to point out. This will become a little more prevalent as we continue in these propers for this column, that being the omission of the word "soul." This has been covered before, where the people who designed the Novus Ordo went to great lengths to avoid using the word "soul", obviously to fit their modern theology to impose on unsuspecting Catholics. Many faithful did not realize (nor do they realize today) the profound differences that occurred, as they believed that the Mass they heard in the vernacular was a faithful product of the Mass in Latin. In conforming to modern man, man does not like hear about souls. If one has a soul, that means man is not the ultimate master of everything. Someone gave him that soul. That someone is God. So therefore to placate modern man, while not being able to give into all his demands, they remove the references to the word soul, since belief in souls is just so "superstitious."

Let Thy continual pity cleanse and defend Thy Church, we beseech Thee, O Lord ; and because it cannot continue in safety without Thee, govern it evermore by Thy help. Through our Lord... (TM, Collect)

Almighty God, our creator and guide, may we serve you with all our heart and know your forgiveness in our lives. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (NOM, Opening Prayer)

    The prayer in the Novus Ordo is more about a statement of what man does, rather than a petition to God. It is positivism. May we know the forgiveness in our lives. Of course, there will be times where God's forgiveness is not known, because it is not sought. The Traditional Mass asks for God's pity on us. Why must He have pity? Because we're sinners worthy of condemnation. Without God's graces, we are on a one-way train to hell, and there are no rest stops. Yet it is because God has pity upon His Church, that rather than give us His wrath, He gives us His grace. Also the coherence with the Introit is here noted. After asking God to hear us, we ask God to have pity on us. Where is this coherence in the modern synthetic rite of the Novus Ordo?

If we live in the Spirit, let us also walk in the Spirit. Let us not be made desirous of vain glory, provoking one another, envying on another. Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens; and so you shall fulfill the law of Christ. For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself. But let every one prove his own work, and so he shall have glory in himself only, and not in another. For every one shall bear his own burden.

And let him that is instructed in the word, communicate to him that instructeth him, in all good things. Be not deceived, God is not mocked. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting. And in doing good, let us not fail. For in due time we shall reap, not failing. Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith. (TM, Epistle, Galatians 5:25,26, 6:1-10)

The LORD said to Moses, "Go down at once to your people, whom you brought out of the land of Egypt, for they have become depraved. They have soon turned aside from the way I pointed out to them, making for themselves a molten calf and worshiping it, sacrificing to it and crying out, 'This is your God, O Israel, who brought you out of the land of Egypt!' "I see how stiff-necked this people is," continued the LORD to Moses. Let me alone, then, that my wrath may blaze up against them to consume them.

Then I will make of you a great nation." But Moses implored the LORD, his God, saying, "Why, O LORD, should your wrath blaze up against your own people, whom you brought out of the land of Egypt with such great power and with so strong a hand? Remember your servants Abraham, Isaac, and Israel, and how you swore to them by your own self, saying, 'I will make your descendants as numerous as the stars in the sky; and all this land that I promised, I will give your descendants as their perpetual heritage.'" So the LORD relented in the punishment he had threatened to inflict on his people. (NOM, 1st Reading Ezekiel 32:7-11, 13-14)

    First and foremost, a very small portion is left out of the Novus Ordo's first epistle. That verse is as follows:

Why should the Egyptians say, 'With evil intent he brought them out, that he might kill them in the mountains and exterminate them from the face of the earth'? Let your blazing wrath die down; relent in punishing your people.

    Let's put this in context. The Jews had sinned greatly. Here they are, witnessing all these miraculous events God had shown them, delivering them from Egypt, and they fall right into idolatry. God is furious. So furious, He is intent on wiping the Israelis out. Not only does Moses appeal to the promise made to Abraham and Isaac, He talks about how the Lord and His honor would be completely tarnished. Here God delivered them out of Egypt, only to kill them in the desert. It is not for anything the Jews did, but of God preserving His honor that He relented of His anger. This picture of God is far too "angry" for modern man. Obviously this had to go. A fairly sobering promise though is given here. In all our sins, God will not go back on the covenant He gave to us. Yet that lesson is obscured thanks to the creative editorial control of the "Revised" Lectionary. This creative editing is continued as we move into the Responsorial Psalm. The Psalm chosen is one of the many Penitential Psalms the Jews used, in this case, Psalm 51. Yet one would not know the grave reality of sin if they relied upon the "revised" version of this Psalm. I will quote the entire Psalm, bolding what was left out.

Have mercy on me, God, in your goodness; in your abundant compassion blot out my offense. Wash away all my guilt; from my sin cleanse me. For I know my offense; my sin is always before me. Against you alone have I sinned; I have done such evil in your sight That you are just in your sentence, blameless when you condemn. True, I was born guilty, a sinner, even as my mother conceived me. Still, you insist on sincerity of heart; in my inmost being teach me wisdom. Cleanse me with hyssop, that I may be pure; wash me, make me whiter than snow. Let me hear sounds of joy and gladness; let the bones you have crushed rejoice. Turn away your face from my sins; blot out all my guilt. A clean heart create for me, God; renew in me a steadfast spirit. Do not drive me from your presence, nor take from me your holy spirit. Restore my joy in your salvation; sustain in me a willing spirit. I will teach the wicked your ways, that sinners may return to you. Rescue me from death, God, my saving God, that my tongue may praise your healing power. Lord, open my lips; my mouth will proclaim your praise. For you do not desire sacrifice; a burnt offering you would not accept. My sacrifice, God, is a broken spirit; God, do not spurn a broken, humbled heart. (Psalm 51:4-19, omitted verses in bold)

    I once again submit that the Novus Ordo has removed any relevance in this passage. And this Psalm contains rich Catholic teaching, that the faithful should hear. This Psalm was penned about when The Prophet Nathan confronted David, and convicted King David in his horrendous sins of murder and adultery with Bathsheba. David, in those sins, was good as dead. In one of the verses the Novus Ordo leaves out, David states this much, asking God to rescue him from death. It is the essence of negative theology, that we all are born sinners, and we need God's grace to overcome even the smallest things. The Psalm plainly states what David has done is downright evil, and he did it in the sight of God. In today's modern thought, there is no evil. Those who are evil are just misunderstood, and we need to dialogue with them. Yet in all this darkness, God still refreshes the contrite of heart. For He would accept nothing from David, wouldn't accept the sacrifices of the law, but only a true sacrifice from David, his pure contrition for his sins. All these things we Catholics need to hear, today more than ever. I will only quote Traditional Gradual and the Second Reading of the Novus Ordo for reference purposes only, then move on to the Gospels.

It is good to give praise to the Lord and to sing Thy name, O most High. To show forth Thy mercy in the morning, and Thy truth in the night. Alleluia, allelluia. For the Lord is a great God, and a great King over all the earth. Alleluia. (TM, Gradual, Ps. 91: 2,3; 114: 3)

I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. I was once a blasphemer and a persecutor and arrogant, but I have been mercifully treated because I acted out of ignorance in my unbelief. Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus. This saying is trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost. But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life. To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen. (NOM, Second Reading, 1 Timothy 1:12-17)

    And now for the Gospels where you will see in the NOM how much meat, the core of belief is optional.

At that time, Jesus went into a city called Naim: and there went with Him His disciples, and a great multitude. And when He came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother, and she was a widow, and much people of the city were with her. And when the Lord saw her, He had compassion on her, and said to her: "Weep not." And He came near and touched the bier. And they that carried it stood still. And He said: "Young man, I say to thee, Arise." And he that was dead, sat up, and began to speak. And He delivered him to his mother. And there came a fear on them all: and they glorified God, saying: A great Prophet is risen up amongst us, and God has visited His people." (TM, Gospel, Luke 7: 11-16)

Tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, "This man welcomes sinners and eats with them." So to them he addressed this parable. "What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, 'Rejoice with me because I have found my lost sheep.' I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. "Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, 'Rejoice with me because I have found the coin that I lost.' In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents." Then he said, "A man had two sons, and the younger son said to his father, 'Father give me the share of your estate that should come to me.' So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, 'How many of my father's hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, "Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers."' So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, 'Father, I have sinned against heaven and against you; I no longer deserve to be called your son.' But his father ordered his servants, 'Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.' Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, 'Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.' He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, 'Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns, who swallowed up your property with prostitutes, for him you slaughter the fattened calf.' He said to him, 'My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.'" (NOM, Gospel Luke 15:1-32)

    Now some readers might be wondering why such a large section is in bold. When we read this passage, it actually is quite consistent with the rest of the intentions of the Novus Ordo's liturgy for the day. Yet the reason this is in bold is because depending on your presbyter, you may, or may not, hear that which is in bold. The story of the Prodigal Son, one of the greatest parables of God's grace, is optional in the Novus Ordo. Why? Is it because the son was viewed dead until he returned? Is it because it shows the ultimate power of God's grace even when we do some serious wrongdoing? One can never know, and indeed I am only speculating. We do know that the Traditional Gospel contained a miracle, one of those miracles that would be quite difficult to explain away. A man who had been quite dead was raised back to Life by Christ. Likewise, when Christ first comes upon us, we are dead in our sins. As the man rose to new life, so do we in Baptism. There were rich theological reasons for these miracles, yet thanks to modern man's aversion to miracles, as they trust in the God of science, the liturgy that is made to placate modern man follows suit. When the Gospel in the NO is read entirely, the same message is imparted to the faithful. Yet whenever tradition and negative theology appear in the Novus Ordo, it is at the option of the 'presider' to mention some of the most important things relating to our salvation.

With expectation I have awaited for the Lord, and He hath had regard to me; and He heard my prayer, and He put a new canticle into my mouth, a song to our God. (TM, Offertory, Ps. 39: 2-4

May Thy Sacraments, O Lord, be our safeguard, and ever defend us agains t the attacks of the evil one. Through our Lord. (TM, Secret)

Lord, hear the prayer of your people and receive our gifts. May the worship of each one here bring salvation to all. Grant this through Christ our Lord. Amen. (Prayer Over the Gifts, NOM)

    Call me crazy, but one would think that the Prayer over the Gifts should have something to do with the gifts! In The Traditional Latin Mass, the priest frequently makes reference to the sacrifice and sacrament in the Secret, as it is on the merit of This that he pleads to the Father as an intercessor. God answers the prayer on the basis of that sacrifice, not on what we do. Based on the prayer of the gifts, there is no clue of the idea of sacrifice or sacrament. Both are foreign to this prayer. In the Traditional rite, the emphasis is on the Sacrament, and it's saving power, by it's virtue, defending us from the attacks of Satan. It paints Satan as very active in today's world, constantly attacking the elect. Yet in today's landscape, that which was once viewed as property of Satan is actually God's work that we are to build a 'civilization of love' with. In my opinion the Novus Ordo states nothing heretical, this has been stated time and time again. And indeed, there is nothing heretical with this prayer. Yet a liberal would be quite uncomfortable with saying the Traditional Secret, and would probably end up violating his arbitrary belief system. Yet within the Novus Ordo, he certainly need not be troubled. As I was once told by a colleague, "Kevin, to speak the truth is not just to state nothing false, but saying all that needs to be said." Wise words we should all ponder indeed.

The bread that l will give is My Flesh for the life of the world. (TM, Communion Prayer, John 6: 52)

In Soul and Body, O Lord, may we be ruled by the operation of this heavenly gift; that the graces flowing there from, and not the impulses of nature, may inspire all our actions. Through the same Lord... (TM, Postcommunion)

Lord, may the Eucharist you have given us influence our thoughts and actions. May your Spirit guide and direct us in your way. We ask this in the name of Jesus the Lord. Amen. (NOM, Postcommunion)

    Again, nothing false stated here in the Novus Ordo. Nothing at all. Yet I submit there is a reason many of the prayers contained in the Traditional Propers are well over a millennia old. They are concise, and to the point, leaving no stone unturned. The Traditional Prayer states the exact same thing, but goes the extra mile. As was noted earlier, the Novus Ordo, in revising this prayer gets rid of the thought of soul. It paints a constant struggle between that of Spirit and Flesh, and how if the Flesh wins out, things are not looking very good. The Novus Ordo just talks about the work of the Spirit, and doesn't inform people of the flip side of that coin.

    For far too long far too many Catholics - who have been stuck with not getting the entire truth about the Liturgy because they have had the man-made liturgy thrust upon them - do not realize what they are missing. Let us hope and pray that through these comparisons of the Traditional Rite and the Novus Ordo rite, they will break the fetters of the great facade. Let us pray that more will understand the modus operandi of the architects of the Novus Ordo Propers and seek out the absolute, unmitigated truths so magnificently manifested and uncompromisingly Catholic in the unfathomable wealth of the Traditional Roman Rite. Only in the Traditional Latin Mass are countless graces gained through the merits of Jesus Christ's propitiatory sacrifice on the Cross, re-enacted at every Holy Mass in an unbloody manner and offered to God the Father by the alter Christus - the consecrated priest - on our behalf in order to better provide redemption for the many (pro multis) who are receptive to cooperating with God's graces. Only the Traditional Latin Mass keeps us focused on our ultimate, soul goal: He died for us to redeem us so that we could be happy with Him in the next world: Heaven! The Traditional Latin Mass offers the most perfect vehicle for this journey toward everlasting life. That is the sole reason for saving one's soul.

To contact Kevin or ask him any questions, click on his name above. For past articles in this series, see www.DailyCatholic.org/2004lex.htm Archives