    Chapter Eight
CONCLUSION See EDITOR'S NOTE for an explanation of this work.
"And Elias said to them: Take the prophets of Baal, and let not oneof them escape. And when they had taken them, Elias brought them down to the torrent Cison, and killed them there.
And Elias said to Achab: Go up, eat, and drink: for there is a soundof abundance of rain.
Achab went up to eat and drink: and Elias went up to the top ofCarmel, and casting himself down upon the earth put his face betweenhis knees,And he said to his servant: Go up, and look toward the sea. And hewent up, and looked, and said: There is nothing. And again he said tohim: Return seven times.
And at the seventh time, behold, a little cloud arose out of the sealike a man's foot. And he said: Go up and say to Achab: Prepare thychariot and go down, lest the rain prevent thee.
And while he turned himself this way and that way, behold theHeavens grew dark, with clouds, and wind, and there fell a great rain." 3 Kings 18: 40-45 Having foolishly tasted, we Catholics are all able to testify, "The 'Old' is better." It is already past the time when this tasteless Concoction of a "mass" should have been sent back to the kitchen as unfit for human consumption; whereas, we are "a chosen generation, a kingly priesthood, a holy nation, a purchases people." (1 Pet. 2:9). We require more than a light lunch; we must have Good that has been sacrificed, the Bread of Angels, the "strong meat" (Heb. 5:12) of Christ's own Flesh, and the "milk without guild." (1 Pet. 2:2), the Blood which flows from the Side of Resurrected One. For we have great chores to do, and a glorious battle to wage: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places." (Eph. 6:12). It is time we dealt with the meddlesome interlopers in our midst, who, while we were asleep, have sown "the execrable cockle of error and schism"68 68. Enchiridon Symbolorum. Cc. Trid. Sess. XIII. Prooemium. P. 384, No. 1635.) in the field of Christ's Church (Mt. 13:25). It is time we united our forces against the modern-day barbarians who are bent on the ruination and befouling of every divine and human construction. It is time for a rebirth of charity among those of the "household of the faith," (Gal. 6:10), that others, who are wandering in the darkness, may see our good works, which that Faith inspires inexhaustibly. It is time to glorify our Father Who is in Heaven (Mt. 5:16) - blessed by His Name forever! Any Catholic should see there will never be any peace or order in the Church or in the world at large unless there occur a restoration of the True Mass and the Ancient Faith. If this prospect disturbs outsiders, so be it. We have our souls to save, as well as theirs, and we cannot achieve this without our Mass. November 1, 1971
The Feast of All Saints
Appendix I APOSTOLIC CONSTITUTION - QUO PRIMUM of Pope St. Pius V - 1570 [Note: For the English translation of the Apostolic Constitution "Quo Primum" promulgated in 1570 by Pope St. Pius V ordering the use of the Tridentine Mass for all future time. See QUO PRIMUM. It appeared in Latin in every official Altar Missal from 1570 until the recent changes were initiated, then it was conveniently dropped.]
Appendix II APOSTOLIC CONSTITUTION - MISSALE ROMANUM of Paul VI - 1969Which promulgates the Roman Missal
Restored by decree of the
Second Vatican Ecumenical Council
PAUL, BISHOP
Servant of the Servants of God
For Everlasting Memory1. The Roman Missal, promulgated in 1570 by our predecessor, St. Pius V, by decree of the Council of Trent,1 (CF Apost. Const. Quo Primum, July 13, 1570.) has been received by all as one of the numerous and admirable fruits which the holy Council has spread throughout the entire Church of Christ. For four centuries, not only has it furnished the priests of the Latin Rite with the norms for the celebration of the Eucharistic Sacrifice, but also the saintly heralds of the Gospel have carried it almost to the entire world. Furthermore, innumerable holy men have abundantly nourished their piety towards God by its readings from Sacred Scripture or by its prayers who general arrangement goes back, in essence, to St. Gregory the Great. 2. Since that time there has grown and spread among the Christian people the liturgical renewal which, according to Pius XII, our predecessor of venerable memory, seems to show the signs of God's providence in the present time, a salvific action of the Holy Spirit in His Church.2 (Cf. Pius XII. Discourse to the participants of the First International Congress of Pastoral Liturgy at Assisi, May 22, 1956: A.A. S. 48 (1956) 712.) This renewal has also shown clearly that the formulas of the Roman Missal ought to be revised and enriched. The beginning of this renewal was the work of our predecessor, this same Pius XII, in the restoration of the Paschal Vigil and of the Holy Week Rite,3 (Cf. Sacred Congregation of Rites Decree Dominicae Resurrectionis, February 9, 1951; A.A. S. 43 (1951) 138 ff: Decree Maxima Redemptionis nostrae mysteria, November 16, 1955: A.A.S. 47 (1955) 838ff.), which formed the first stage of updating the Roman Missal for the present-day mentality. 3. The recent Second Vatican Ecumenical Council, in promulgating the Constitution Sacrosanctum Concilium, established the bases for the general revision of the Roman Missal: in declaring that "both texts and rites should be drawn up so that they express more clearly the holy things which they signify;"4 (II Vatican Council, , Const. On the Sacred Liturgy, Sacrosanctum Concilium, art. 21: A.A.S. 56 (1964) 114.) in ordering that "the rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, can be more clearly manifested, and that devout and active participation by the faithful can be more easily accomplished:"5 (Ibid, art. 50 A.A.S. 56 (1964) 114.) in prescribing that "the treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's Word;"6 (Ibid. art. 51: A.A.S. 56 (1964) 114.) ordering, finally, that "a new rite for concelebration is to be drawn up and incorporated into the Pontifical and into the Roman Missal."7 (Ibid, art. 57: A.A.S. 56 (1964) 115.) 4. One ought not to think, however that this revision of the Roman Missal has been improvident. The progress that the liturgical sciences have accomplished in the last four centuries has, without a doubt, prepared the way. After the Council of Trent, the study "of ancient manuscripts of the Vatican library and of others gathered elsewhere," as our predecessor St. Pius V indicates in the Apostolic Constitution Quo Primum, has greatly helped for the revision of the Roman Missal. Since then, however, more ancient liturgical sources have been discovered and published and at the same time liturgical formulas of the Oriental Church have become better known. Many wish that the riches, both doctrinal and spiritual, might not be hidden in the darkness of the libraries, but on the contrary might be brought into the light to illumine and nourish the spirits and souls of Christians. 5. Let us show now, in broad lines the new composition of the Roman Missal. First of all, in a General Instruction, which serves as a preface for the book, the new regulations are set forth for the celebration of the Eucharistic Sacrifice, concerning the rites and functions of each of the participants and sacred furnishings and places. 6. The major innovation concerns the Eucharistic Prayer. If in the Roman Rite, the first part of this Prayer, the Preface, has preserved diverse formulation in the course of the centuries, the second part on the contrary, called "Canon of the Action," took on an unchangeable form during the 4th and 5th centuries; conversely, the Eastern liturgies allowed for this variety in their anaphoras. In this matter, however, apart from the fact that the Eucharistic Prayer is enriched by a great number of Prefaces, either derived from the ancient tradition of the Roman Church or composed recently, we have decided to add three new Canons to this Prayer. In this they will procure richer themes for the thanksgiving. However, for pastoral reasons, and in order to facilitate concelebration, we have ordered that the words of the Lord ought to be identical in each formulary of the Canon. Thus, in each Eucharistic Prayer, we wish that the words he pronounced Corpus meum, quod pro vobis treadetur; over the chalice: Accipite et bibite ex eo omnes: His est enim calix Sanguinis mei novi et aeterni testamenti, qui pro vobis ex pro multis effundetur in remissionem peccatorum. Hoc facite in meam Commemorationem. The words Mysterium Fidei, taken from the context of the words of Christ the Lord, and said by the priest, serve as an introduction to the acclamation of the faithfull. 7. Concerning the rite of the Mass, "the rites are to be simplified, while due care is taken to preserve their substance."8 (Ibid. art. 50: 11.A.S. 56 (1964) 114.) Also to be eliminated are "elements which, with the passage of time, came to be duplicated, or were added with but little advantage,"0 (Ibid. ) above all in the rites of offering the brad and wine, and in those of the breaking of the bread and of communion. 8. Also, "other elements which have suffered injury through accidents of history are now to be restored to the earlier norm of the holy Fathers:"10 (Cf. Ibid.) for example the homily, 11 (Cf. Ibid, art. 52: A.A.S. 56 (1964) 114.) the "common prayer" or "prayer of the faithful,"12 (Cf. Ibid., art 53: A.A.S. 56 (1964) 114.) the penitential rite or act of reconciliation with God and with the brothers, at the beginning of the Mass, where its proper emphasis is restored. 9. According to the prescription of the Second Vatican Council which prescribes that "a more representative portion of the Holy Scriptures will be read to the people over a set cycle of years,"13 (Ibid., art. 51: A.A.S. 56 (1964) 114.) all of the readings for Sunday are divided into a cycle of three years. In addition, for Sundays and feasts, the readings of the Epistle and Gospel are preceded by a reading from the Old Testament or, during Paschaltide, from the Acts of the Apostles. In this way the dynamism of the mystery of salvation, shown by the text of divine revelation, is more clearly accentuated. These widely selected biblical readings, which give to the faithful on feast days the most important part of Sacred Scripture, is completed by access to the other parts of the Holy Books read on other days. 10. All this is wisely ordered in such a way that there is developed more and more among the faithful a "hunger for the Word of God,"14 (Cf. Amos 8, 11.) which, under the guidance of the Holy Spirit, leads the people of the New Covenant to the perfect unity of the Church. We are fully confident that both priests and faithful will prepare their hearts more devoutly and together at the Lord's Supper, meditating more profoundly on Sacred Scripture, and at the same time they will nourish themselves more day by day with the words of the Lord. It will follow then that according to the wishes of the Second Vatican Council, Sacred Scripture will be at the same time a perpetual source of spiritual life, an instrument of prime value for transmitting Christian doctrine and finally in the center of all theology. 11. In this revision of the Roman Missal, in addition to the three changes mentioned above, namely, the Eucharistic Prayer, the Rite for the Mass and the Biblical Readings, other parts also have been reviewed and considerably modified: the Proper of Seasons, the Proper of Saints, the Common of Saints, ritual Masses and votive Masses. In all of these changes, particular care has been taken with the prayers: not only has their number been increased, so that the new texts might better correspond to new needs, but also their text has been restored on the testimony of the most ancient evidence. For each ferial of the principal liturgical seasons, Advent, Christmas, Lent and Easter, a proper prayer has been provided. 12. Even though the text of the Roman Gradual, at least that which concerns the singing, has not been changed, still, for a better understanding, the responsorial psalm, which St. Augustine and St. Leo the Great often mention, has been restored, and the Introit and Communion antiphons have been adapted for read Masses. 13. In conclusion, we wish to give the force of law to all that we have set forth concerning the new Roman Missal. In promulgating the official edition of the Roman Missal, our predecessor St. Pius V presented it as an instrument of liturgical unity and as a witness to the purity of the worship in the Church. While leaving room in the new Missal, according to the order of the Second Vatican Council, "for legitimate variations and adaptations,"15 (Cf. Conc. Vat. II, Const. De Sacra Liturgia, Sacrosanctum Concilium, nn 36-40; A.A.S. 56 (1964) 110.) we hope nevertheless that the Missal will be received by the faithful as an instrument which bears witness to and which affirms the common unity of all. Thus, in the great diversity of languages, one unique prayer will rise as an acceptable offering to our Father in Heaven, through our High Priest Jesus Christ, in the Holy Spirit. 14. We order that the prescriptions of this Constitution go into effect November 30th of this year, the first Sunday of Advent. 15. We wish that these our decrees and prescriptions may be firm and effective now and in the future, notwithstanding, to the extent necessary, the apostolic constitutions and ordinances issued by our predecessors, and other prescriptions, even those deserving particular mention and derogation. Given at Rome, at St. Peter's, Holy Thursday, April 3, 1969, the sixth year of our pontificate. PAUL VI, POPE
Appendix III PROFESSION OF CATHOLIC FAITH
Taken by all Priests at Ordination I, N..., believe and profess with firm faith each and every truth which is contained in the Symbol of the Faith (the Nicene Creed) of which the Holy Roman Church makes use, namely: I believe in one God, the Father almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God. Born of the Father before all ages, God of God, Light of Light, true God of true God. Begotten, not made, being of one substance with the Father: by whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate by the Holy Spirit of the Virgin Mary; and was made Man. He was crucified also for us; suffered under Pontius Pilate, died, and was buried. And the third day He rose again according to the Scriptures. And he ascended into heaven: He sitteth at the right hand of the Father. And He shall come again with glory to judge both the living and the dead: of whose Kingdom there shall be no end. And I believe in the Holy Ghost, the Lord and giver of life: who proceedeth from the Father and the Son, Who together with the Father, and the Son is adored, and glorified: who spoke by the Prophets. And in One Holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen. I resolutely accept and embrace the traditions of the Apostles and all other traditions of the Church, and all its observances and regulations. Likewise, I accept the Sacred Scriptures in that very sense in which Holy Mother Church, whose right is to declare their true sense and meaning, has held them and hold them now; nor will I ever accept or interpret them in a way contrary to the unanimous agreement of the Fathers (of the Church). Further, I profess that there are seven true and proper Sacraments of the New Law, each instituted by Jesus Christ Our Lord for the salvation of the human race (although all of them are not necessary for everyone), namely, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, (Holy) Orders and Matrimony; that these confer grace and that, of these Baptism, Confirmation and (Holy) Orders cannot be received a second time without sacrilege. Also, I accept and adhere to the rites of the solemn administration of the aforementioned Sacraments according as they have been accepted and approved by the Catholic Church. I embrace and accept each and every tenet concerning Original Sin and Justification which was defined and declared by the Sacred Council of Trent. I likewise affirm that in the Mass there is offered to God a true, worthy, and expiatory Sacrifice for the living and the dead; and that the Body and Blood of Our Lord Jesus Christ, together with His Soul and Divinity, are really and substantially present in the Most Blessed Sacrament of the Eucharist, and that there occurs a change of the total substance of the bread into His Body and of the total substance of the wine into His Blood, which change the Catholic Church calls Transubstantiation. I confess also that Christ, whole and entire, and the true Sacrament are received under either species. I firmly hold that there is a Purgatory and that the souls detained there are helped through the prayers of the faithful; similarly, that the saints who reign with Christ are to be venerated and invoked and that they offer their prayers to God for us and, that their relics should be venerated.I firmly assert that images of Christ and of the Mother of God ever Virgin, as well as of the other saints, should be possessed and retained and that they should be shown due honor and veneration. Also I affirm that Christ left the power to grant indulgences to the Church and that these are most useful for the salvation of the Christian people. I acknowledge the Holy Catholic and Apostolic Roman Church to be the Mother and Teacher of all Churches, and I vow and swear true obedience to the Roman Pontiff, the Vicar of Jesus Christ and the Successor of Blessed Peter, the Prince of the Apostles. Moreover, I maintain and profess, without doubting, all the other teachings handed down, defined, and declared in the Sacred Canons by the Ecumenical Councils, especially by the Most Holy Council of Trent and by the (First) Ecumenical Vatican Council, particularly that of the Primacy of the Infallible Magisterium of the Roman Pontiff; and at the same time I condemn, reject, and anathematize all opinions to the contrary and all heresies whatever which the Church condemns, rejects, and anathematizes. I, N..., promise, vow, and swear that, with God's help, I shall most constantly hold and profess this true Catholic faith, outside which no one can be saved and which I now freely profess and truly hold. With the help of God, I shall profess it whole and unblemished to my ding breath; and, to the best of my ability, I shall see to it that my subjects and those entrusted to me by virtue of my office hold it, teach it, and preach it. So help me God and His holy Gospels. This concludes Father James F. Wathen's book "The Great Sacrilege."
For the complete work, see THE GREAT SACRILEGE
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