April 11, 2004
vol 15, no. 102

The Disciplines of the Season
    A Comparison of the Propers of the Traditional Latin Mass and the Novus Ordo

    by Kevin M. Tierney

      Editor's Note: This series on the Propers of the Mass features the apologetics of Kevin M. Tierney. Helping Kevin launch this project was Jacob Michael, but now that it is up and running Jacob, with a heavier work-load and more in demand on other necessary projects, has turned it over to Kevin full-time. We are confident Kevin will do an excellent job in this special feature simply called "Lex Orandi, Lex Credendi" which, of course, translated means roughly how one prays is how one believes. As you can see the differences between the two are as clear as black and white. One, the Latin Mass is full and reverent, the Novus Ordo sterile and bland. It needs innovation and novelty to spice things up. The Latin Mass merely depends on the Divine. This series will compare the Propers of the synthetic Novus Ordo with the absolute Propers of the Traditional Latin Mass to show all that the NOM comes up far, far inferior, if not worse. Many might place the blame on the venom of the vernacular, but we all know what vipers injected this poison. It must be sucked out and spit out forever. Hopefully this series will give readers motivation to expedite that process in the counter-revolution dedicated to taking back the Mystical Body of Christ for Christ! We move from Lent to the time of Paschaltide:


Editor's Note: For the full Traditional Latin Liturgy for Easter Sunday, see THE RESURRECTION OF THE LORD

    After much strife and triumph, the Church ends the Lenten season celebrating the Glorious Resurrection of our Blessed Lord Jesus Christ. We have suffered during Lent, we suffered being without Our Lord on Good Friday and Holy Saturday in the Sacraments, and now the Church celebrates His rising from the dead, conquering sin.

    Those who have read this column for the past several weeks are probably thinking that the Novus Ordo just could possibly outshine the Mass of Tradition, as the Novus Ordo is obsessed with the Resurrection, to the exclusion of just about everything else. Yet, perhaps we are not thinking correctly, for the Novus Ordo, for all it's harping on this glorious event, does not reinforce the ramifications of the Resurrection to the Faithful, as shall be documented. The Introits are the same, so we shall move onto the Collect and Opening Prayer, which has a few differences.


Deus, qui hodiérna die per Unigénítum tuum, æternitátis nobis áditum, devícta morte, reserásti: vota nostra, quæ præveníéndo aspíras, étiam adjuvándo proséquere. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sæcula sæculórum. S. Amen.

O God, who on this day, through Thine only-begotten Son, hast conquered death, and thrown open to us the gate of everlasting life, give effect by Thine aid to the desires of our hearts, which Thou dost anticipate and inspire. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. S. Amen.

    God our Father, by raising Christ your Son you conquered the power of death and opened for us the way to eternal life. Let our celebration today raise us up and renew our lives. Grant 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 Traditional Collect reinforces the teaching of the Resurrection, by going more in-depth to its fruits than the Novus Ordo does. The Traditional Rite talks about how through this event, may the desires of our hearts, which God put there to begin with, may we be enabled to attain them. This makes the Resurrection something very practical in the Christian's life. While the Novus Ordo vaguely covers this by asking that our lives be renewed, it doesn't necessarily indicate how those lives will be renewed. Because of the Resurrection, our desires are renewed, as we ask that God grant us what he has given to us. We see again the precision of the Traditional Prayer. We now move onto the Lectionary, which has, as always, some rather curious omissions in the Novus Ordo.

EPISTLE:   1 Corinthians 5: 7-8

Léctio Epístolæ beáti Pauli ad Corínthios. Fratres, expurgàte vetus ferméntum, ut sitis nova conspérsio, sicut estis ázymi. Etenim Pascha nostrum immolátus est Christus. Itaque epulémur, non in ferménto veteri, neque in ferménto malítiæ et nequítiæ: sed in ázymis sinceritétis et veritátis.
Deo Gratias.

Lesson the Epistle of Blessed Paul the Apostle to the Corinthians. Brethren, purge out the old leaven, that you may be a new paste, as you are unleavened: for Christ our Pasch is sacrificed, Therefore let us feast, not with the old leaven, nor feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
Thanks be to God.

    Peter proceeded to speak and said: "You know what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. We are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree. This man God raised on the third day and granted that he be visible, not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead. He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name." (NOM, First Reading, Acts 10:34, 37-43, verse 40 may be omitted)

  &bnsp; It seems that even the Novus Ordo obsession with the Resurrection does not trump the desire to remove any instance of supernatural activity in human history. The Novus Ordo may omit the very thing they are celebrating, the Resurrection. Pray tell, what is Easter if the Resurrection is not even mentioned? Verse 40 is absolutely central to Peter's message. It specifically mentions the fact that God raised Christ on the Third day from the dead. Now many will say that because it mentions being raised from the dead later in the passage, we must note a few things. One, the act of Resurrection was a supernatural act of God in verse 40. Second, it talks about rising on the Third day, fulfilling Christ's very own prophesy. Many modernists deny that Christ actually spoke these words, or that the Resurrection was actually one of body, just spirit. Therefore, to omit the idea that he was raised on the Third Day has profound theological implications. It leaves the fact this may be covered by your catechism classes, yet anyone who sends children to these classes, or has attended RCIA, can sympathize with me when I say I don't place much faith in them to accurately teach the faith. This is something even the majority who attend the Novus Ordo cannot deny.

    Brothers and sisters: If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God. When Christ your life appears, then you too will appear with him in glory. (Second Reading, Colossians 3:1-4, verse one may be omitted)
    Brothers and sisters: Do you not know that a little yeast leavens all the dough? Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. Therefore, let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. (1st Corinthians, 5:6-8, verse 7)

    There are numerous implications for negative theology even in the Resurrection. For while this glorious event has indeed occurred, it is not a guarantee the fruits shall be given to us, unless we endure to the end. Yet this entails our sinfulness. This is why Paul tells us in Colossians to seek that which is above if we are raised with Christ. This point cannot be overemphasized enough, which is why Paul states it twice in these four verses. If we are then raised with Christ talks about turning our back on the old nature, our baptism baptizes us into Christ's death, yet also we are created anew, because of Christ's death and Resurrection, as it changes our souls. Yet we cannot return to the Old Way, or else that great gift is squandered. So rather than just removing a "senseless repetition" the Novus Ordo removed an admonition to avoid the life we once led before coming to Christ Jesus.

    This is confirmed when we see what is optional in the "optional reading." Paul picks up on the same theme that a little bit of bad can destroy a lot of good. Since Christ has been sacrificed, we must clear out those old sinful desires, and walk in the light of Christ, having the fruits of his Passion and Resurrection applied to us. One does not fully experience the glory of the new creation of Christ Jesus until they completely rid themselves of the Old way. While this will not happen entirely on Earth, we are still called to live a life of holiness. The Novus Ordo's omission of this verse is something that we cannot be silent upon. Both Services go through several antiphons and hymns praising Christ, so I shall next focus on the Gospels.

GOSPEL:   Mark 16: 1-7
In illo témpore: María Magdaléne, et María Jacóbi, et Salóme, emérunt arómata ut veniéntes úngerent Jesum, Et valde mane una sabbatórum, vénient ad monuméntum, orto jam sole. Et dicébant ad ínvicem: Quis revólvet nobis lápidem ab óstio monuménti? Et respicéntes vidérunt revolútum lápidem. Erat quippe magnus valde. Et introéuntes in monuméntum, vidérunt júvenum sedéntem in dextris, coopértum stola cándida, et obstupérunt. Qui dixit iffis., Nolíte expavéscere: Jesus quæritis Nazarénum, crucifíxum: surréxit, non est hic; ecce locus ubi posuérunt eum. Sed ite, dícite discípulis ejus, et Petro, quia præcédit vos in Galilæam: ibi eum vidébitis, sicut dixit vobis.
Laus tibi Christe.
At that time, Mary Magdalen, and Mary the mother of James, and Salome brought sweet spices, that coming they might anoint Jesus. And very early in the morning, the first day of the week, they came to the sepulchre, the sun being now risen. And they said one to another: Who shall roll us back the stone from the door of the sepulchre? And looking back, they saw the stone rolled back. For it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe, and they were astonished. Who saith to them. Be not affrighted; ye seek Jesus of Nazareth, who was crucified: He is risen. He is not here behold the place where they laid Him, But go, tell His disciples, and Peter, that He goeth before you into Galilee there you shall see Him, as He told you.

    On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him." So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead. (NOM Gospel, John 20:1-9, verse 9 may be omitted)

    Once again, the very event we are celebrating is optional in the Novus Ordo, because it smacks of something of the supernatural. If you don't read the last verse, well, a number of things could've happened. Christ's body could have been taken by Christ's disciples or loyalists (one of the most prominent theories amongst modernists). Yet since we know He had to rise from the dead, in accordance with the Scripture, not only is it the fulfillment of the Prophesy, but a miracle at the same time, worked by Christ, in a sense, the ultimate miracle. This demonstrated Christ's true power, and the fact Satan, though he thought he wad won, had in reality made the biggest error he had ever made, and in the end, that error undoes anything he has established in this world. Yet since the theological implications of this verse entail the supernatural, fulfillment of prophesy, a implicit acknowledgment of evil(since it is conquered by the fulfilling of Christ's prophesy), one is not very surprised that this in turn ended up being optional in the Novus Ordo. For all their harping on the Resurrection, we must protest that it is oddly curious that these omissions should take place. The Novus Ordo then takes it's recommitment of it's baptismal promises, something very noble and right to do, it is just a shame that the significance of baptism is so downplayed in the Novus Ordo, becoming a mere ritual initiation to many nowadays. Furthermore, the fruits of baptism become obscured when one can go out of his way to mention the Resurrection, since that implies the supernatural. Baptism itself is supernatural.

OFFERTORY:    Psalms 75: 9,10
Terra trémuit et quiévit, dum resúrgeret in judicio Deus, allelúja.
The earth trembled and was still when God arose in judgment. Alleluia.


Súscipe, quæsumus, Dómine, preces pópuli tui cum oblatiónibus hostiárum: ut paschálibus initiáta mystériis, ad æternitátis nobis medélam, te operánte, profíciant. Per Dominum nostrum Jesum Christum, Filium Tuum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

We beseech Thee, O Lord, accept the prayers of Thy people together with the Sacrifice they offer, that what has been begun by the Paschal Mysteries, by Thy working may profit us unto eternal healing. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God
Forever and ever.

    Lord, with Easter joy we offer you the sacrifice by which your Church is reborn and nourished through Christ our Lord. Amen. (NOM, Prayer Over the Gifts)

    Another translation of the Latin above for the Secret, while a different translation, remains intact in the points of emphasis. This is something the Novus Ordo has not been loyal to. Here is another translation for the Traditional Secret:

    Look favourably, we beseech Thee O Lord, upon the prayers of Thy people, and upon the sacred Victim we offer up: and may those mercies of Thine, of which these Paschal mysteries are the first-fruits, avail us by Thy grace to the winning of life everlasting. Through our Lord.

    Once again, the Novus Ordo doesn't talk about the cause of the sacrifice, but simply the effects. The Church is renewed and nourished because God's wrath is appeased. The Traditional Rite explicitly mentions the fact the victim is offered to God, that God accept it favorably (which he can only do if his wrath is appeased, hence a reference to propitiation), and also talks about how the resurrection is the first-fruits of God's infinite mercies which bring us to eternal life. The Traditional Rite, precise as always, connects the Resurrection to not only our nourishment, but our final salvation, eternal life, and our own Resurrection, in which the final fruits of Christ's resurrection are fully applied to us, as they were applied to the Blessed Virgin, when she was assumed into Heaven. The prefaces, quite rarely, are the same, so we shall continue into the end of the Mass.


Spíritum nobis, Dómine, tuæ charitátis infúnde: ut quos sacraméntis Paschálibus satiásti, tua fácias pietáte concórdes. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

Pour forth upon us, O Lord, the spirit of Thy love, that, by Thy loving-kindness, thou mayest make to be of one mind those whom Thou hast satisfied with the Paschal Sacraments. Through the same Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God
For ever and ever.
R. Amen.

    Father of love, watch over your Church and bring us to the glory of the resurrection promised by this Easter sacrament. We ask this in the name of Jesus the Lord. Amen. (Prayer After Communion, NOM)

    We return to a theme all too common in the Novus Ordo, it fails to go far enough in being clear and precise. A liturgical reform should bring out clarity and precision, not suppress it. This is why I restate the case I have always made, that the Novus Ordo is not a legitimate liturgical reform. It's validity or invalidity contributes nothing to the fact of whether or not it is authentic liturgical reform, or as Msgr. Klaus Gamber and even Cardinal Ratzinger said, a "synthetic liturgy" or "fabricated liturgy." The Traditional Rite tells us how we are brought to the Glory of the Resurrection. This implies cooperating with the graces God gives us, and again, our struggling against the evils of this world, and being delivered by the great graces of God. The prayer asks that the spirit of love and grace be poured upon us, and that we are to be of one mind because of the Easter sacrament, so we may indeed partake of the Resurrection. Combine that with the admonishment just to "bring us to the glory of the Resurrection." Both prayers ask for this, but one doesn't really detail how. Yet the faithful must make the Resurrection useful in their lives. It is more than a mere historical event, it is the event which forever alters salvation history, and we must make it a constant part of our lives. Which liturgy helps us to do this? I believe after this examination of the Season of Lent, the answer is obvious; the Mass Tradition has given us, The Traditional Roman Rite.

    April 11, 2004
    vol 15, no. 102
    Lex Orandi, Lex Credendi