April 18, 2004
vol 15, no. 109

Increasing Our Awareness of the Differences
    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 continue in the Season of Paschaltide:


Editor's Note: For the full Traditional Latin Liturgy for Low Sunday, see Quasi modo Sunday

    The Lenten season is now officially over, and we celebrate the Resurrection of Our Lord. As we have noted before, when the faithful make their choice, they must decide which liturgy better predisposes us to the fruits of the Resurrection. This implies not only talking about how Christ has risen from the dead, but also how can this event be applied to our daily lives? The Opening Prayer in the Novus Ordo asks that our awareness of God's blessings be increased. This we intend to do, by making people more aware of the profound blessing we have been given from the Traditional Mass, as compared to the banal novelty of the Novus Ordo.

    As is the custom in this series, The Traditional Mass will be marked by TM and both in Latin (in blue type) and English (in black type), the Novus Ordo Missae by NOM and in maroon type, as in marooned by synthetic novelty) We shall begin, with the Introit/Opening Prayer:

INTROIT:   1 Peter 2: 2
Quasi modo géniti infántes allelúia: rationábiles, sine dolo lac concupíscite, allelúia, allelúia, allelúia. Ps. Exsultáte Deo adjutóri nostro: jubiláte Deo Jacob. v. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen.
Repeat Quasi modo...
As newborn babes, alleluia, desire the rational milk without guile, alleluia, alleluia, alleluia. Ps. Rejoice to God our helper: sing aloud to the God of Jacob. v. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen.
Repeat As newborn...


Dominus vobiscum. R. Et cum spiritu tuo.

Oremus. Præsta quæsumus omnípotens Deus: ut, qui Paschália festa perégimus; hæc te largiénte, móribus et vita teneámus. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sæcula sæculórum. S. Amen.

The Lord be with you. R. And with thy spirit.

Let us pray. Grant us, we beseech Thee, Almighty God, in our hearts and in our manner of life, at all times to keep to Thee an Easter festival such as we have celebrated. 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 of mercy, you wash away our sins in water, you give us new birth in the Spirit, and redeem us in the blood of Christ. As we celebrate Christ's resurrection increase our awareness of these blessings, and renew your gift of life within us. 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 Novus Ordo, abhorred as it is by the sight of sin and negative theology, of course gives us some interesting omissions. First is the fact that Christ has raised up a fallen world. The Second is the very precise phrase "for thy faithful people" vouchsafes abiding joy. The abiding joy comes as a result of Christ rising up, yet this is only applied to his faithful people, namely, the Catholic Church. I would like everyone to pay special attention to that point, as it shall be heavily emphasized later in this column. Furthermore, like the Novus Ordo, the Traditional Mass emphasizes new life, but speaks of the reality of certain eternal death outside of the Resurrection. This points strongly to the existence of hell, and also tends to teach that outside the Church there is no salvation, several ideas which have really come under attack as of late. The fact is it is a Dogma of the Church: Extra Ecclesiam Nulla Salus. The Traditional Mass covered both the negative, and the positive aspects in her prayers. Yet in the Novus Ordo, where every heretic is just mistaken in good faith, and will come around eventually (see the Good Friday "Prayer for those who do not believe in Christ or those who do not believe in God) there really is no need to recognize the negative impact.

EPISTLE:   1 John 5: 4-10

Léctio Epístolæ beáti Joánnis Apóstoli. Caríssimi: Omne, quod natum est ex Deo, vincit mundum: et hæc est victória, quæ vincit mundum, fides nostra. Quis est, qui vincit mundum, nisi qui credit quóniam Jesus est Fílius Dei? Hic est qui venit per aquam et sánguinem, Jesus Christus: non in aqua solum, sed in aqua et sánguine. Et Spíritus est, qui testificátur, quóniam Christus est véritas. Quóniam tres sunt, qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus; et hi tres unum sunt. Et tres sunt qui testimónium dant in terra: Spíritus, et aqua, et sanguis: et hi tres unum sunt. Si testimónium hóminum accípimus, testimónium Dei majus est: quóniam hoc est testimónium Dei, quod majus est; quóniam testificátus est de Fílio suo. Qui credit in Fílium Dei, habet testimónium Dei in se.
Deo Gratias.

A reading from the Epistle of the blessed Apostle John. Dearly beloved: Whatsoever is born of God overcometh the world; and This is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is He that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit which testifieth that Christ is the truth. And there are three who give testimony in heaven: the Father, the Word, and the Holy Ghost: and these three are one. And there are three that give testimony on earth: the Spirit, the water, and the blood: and these three are one. If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which is greater, because He hath testified of His Son. He that believeth in the Son of God hath the testimony of God in himself.
Thanks be to God.

    Many signs and wonders were done among the people at the hands of the apostles. They were all together in Solomon's portico. None of the others dared to join them, but the people esteemed them. Yet more than ever, believers in the Lord, great numbers of men and women, were added to them. Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them. A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured. (First Reading, Acts 5: 12-16, verse 14 may be omitted)

    When one reads the First Reading for the Novus Ordo, one wonders just what it has to do with the Resurrection. The Traditional Epistle talks about how Christ suffered, and how we should follow in that suffering, in leading to new life. This implies the Resurrection. Furthermore, it talks about how we were once sheep astray, but now we are converted to the truth. Optional in the Novus Ordo is the fact that the people who saw these signs and wonders converted to the Apostles and their teachings. Many might not think this is important, but we would like the reader to consider this fact. Christ did not just heal anyone arbitrarily. The only ones he healed or shined His mercy upon were those who believed and trusted in Him. As the humble prayer of the Centurion we say at every Mass, "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Christ healed them because they were not seeking signs and wonders that would make them believe in Him. They already believed in Him, a sign for us that God rewards those who are faithful to Him. Those who constantly wanted miracles to prove His authenticity, Christ denied them this privilege. By omitting the fact that these people were added to the flock, the necessity of conversion seems to be downplayed. This again ties back in with the differences we noticed in the Collects. We again see harmony in Tradition, something we do not really see in the Novus Ordo. In the Second Reading, there is not much to comment on, only that the fact that Christ indeed was He Who "was once dead, but rose again" is what is optional in the Novus Ordo. While the Novus Ordo prays to celebrate the Resurrection, it seems when confirming this is a historical fact, it is only optional.

    This is only further reinforced in the Gospel Reading of John 20:19-31, which demonstrates how Christ appeared before the Apostles, even though the doors were locked. Stating this is optional, as well. My, my! These miracles were historical realities, not mere spiritual events, yet, if one employs the options inherent in the Novus Ordo, one cannot rule out the possibility they are merely spiritual, which is one of the tenets of modernism, the idea these miracles were not actually real events, but spiritual feelings created by faith. We note the Gospels only in passing, because other than those points it is the same Gospel of John. Now we wish to devote special time to the prayers, especially the prayer over the gifts.

OFFERTORY:    Matthew 28: 2, 5-6

Ángelus Dómini descéndit de Cælo, et dixit muliéribus: Quem quæritis, surréxit sicut dixit, allelúia.

An angel of the Lord descended from Heaven, and said to the women: He whom you seek is risen as He said, alleluia.


Súscipe múnera, Dómine, quæsumus, exsultántis Ecclésiæ: et cui causam tanti gáudii præstitísti, perpétuæ fructum concéde lætítiæ. Per Dominum nostrum Jesum Christum, Filium Tuum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

Graciously receive, we beseech Thee, O Lord, the gifts offered in this season of gladness, by Holy Church to Thee: and even as Thou makest her so greatly to rejoice on earth, so do Thou call all her children to share in the endless delights of Heaven. 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, through faith and baptism we have become a new creation. Accept the offerings of your people (and of those born again in baptism) and bring us to eternal happiness. Grant this through Christ our Lord. Amen. (NOM, Prayer over the Gifts)

    First, we shall take note of the basic differences between the two prayers. First, the Traditional Secret state quite explicitly what is to be offered is an "oblation", whereas for the Novus Ordo it is simply the offerings of your people. There is a distinction here that we must note, a distinction with a difference. The people do not offer the Body and Blood of Jesus Christ. This is done by the priest, standing as the 'alter Christus'. It is the priest who does this by the power of his ordination, which is separate from the priesthood of the faithful by baptism. The faithful offer up their prayers of thanksgiving and adoration, united with the priest. These are not the same offerings, however. To equivocate the two, and group it all under one heading "our offerings" is without a doubt more Protestant than Catholic. The Secret informs us that since the offering will be accepted by God, it will bring His salutary blessing. Not only are our sins forgiven, but we receive a blessing, we receive grace from the Eucharist. This grace is received because God's wrath has been appeased, once again, a strong reference to the propitiatory work of the Eucharist, which again, does not appear in the Novus Ordo. The prayer asks that may it perfect by might that which in mystery it brings about, salvation. The Cross and the Resurrection, while known, real events, are indeed mysteries. Compare this with the Novus Ordo's call to just "bring us to eternal happiness." There is no contest as to which prayer is more elegant.

    Now throughout this column we have documented certain ambiguities in the liturgy for this particular Sunday that seems to stress against the necessity of conversion. During Vatican II, it was said the Concilliar liberals placed "time bombs" in Sacrosanctum Concillium, ambiguities which they later set to explode, giving us the ruined liturgy we have today. We would submit this is quite the time bomb.

    We would also like to focus on the phrase "accept the offerings of your people (and those born again in baptism)…" One is absolutely perplexed as to just what this means. One could list numerous ideas. One is the fact that it is referring to people "just now baptized." Yet those who are born again are God's people. Those who are not baptized Catholics, objectively speaking, are not God's people. So if they are just baptized at that service, are they not God's people? Furthermore, does every Novus Ordo baptism occur only on the Second Sunday after Easter? Certainly not.

    Who are "Your People" (Your Referring to God) and "Those born again in baptism?" Has Tradition given us this distinction? It certainly seems to imply that those who are not baptized, that is not of the New Covenant, offer sacrifice which is acceptable in God's sight, for the same reason we offer the sacrifice of the Mass. Yet the sacrifice of Christ on the Cross is the only sacrifice that accomplishes the goal of obtaining eternal redemption, as Hebrews 9 tells us. This was something the blood of bulls and goats could not do. The only way this would not be implying that the sacrifice of those not in the New Covenant is a propitiatory sacrifice on par with Christ's, is to say that what we are offering in the Mass is not a propitiatory Sacrifice. That would be anathema! Not only does this flatly contradict the definition of the Mass according to Trent (and subsequent revisions of GIRM following the scandalous original definition) the only other sacrifice that could be referenced is one of praise and thanksgiving. This seems to imply that the sacrifice offered by those who are baptized, and those not baptized, are equal in God's sight. Yet simple logic and reason tell us this cannot be. Again: anathema!

    One on hand, you have a supposed distinction between those just baptized not yet being "God's people." Is there something else we must go through before we are His people? On the other hand, you have the idea that the sacrifices those Non-Catholics offer are equal to the Sacrifice of the Mass. Another option would be that since neither sacrifice is propitiatory, it's not saying they are equal. This contradicts the very idea of the Mass as a propitiatory sacrifice, and also implies that even prayers of thanksgiving are equal if they come from those who are not God's people. Suffice to say, neither of these positions is really advantageous. This prayer, depending on how one looks at it, can have four different meanings, all which affect the intent of the prayer. If one still clings to the falsehood that the Novus Ordo liturgical reform "clarified and better signified the prayers of the Tridentine Missal" after seeing examples like this, they are honestly beyond hope. Such basic ambiguities have, can, and will continue to be pointed out, showing that the Novus Ordo was not an authentic liturgical reform, but, as we are pointing out so definitively, anathema which the Apostle Paul warned of in Galatians 1: 8-10.

    I could write an entire column just on the differences of the Preface for Easter and the Communicantes and Hanc Igitur in the Traditional Latin Mass. Of course, such entities are so camouflaged in the Novus Ordo that with each revelation of the anathemas in the Novus Ordo we can understand why. Remember the 'liturgical time bombs'? Just more evidence of these hidden landmines which are only now being uncovered. Let us now advance to the Communion and Postcommunion Prayers.

COMMUNION:    John 20: 27

Mitte manum tuam, et cognósce loca clavórum, allelúia: et noli esse incrédulus, sed fidélis, allelúia, allelúia.

Put in thy hand, and know the place of the nails, alleluia: and be not incredulous, but believing, alleluia, alleluia.


Dominus vobiscum.
R. Et cum spiritu tuo.
Quæsumus, Dómine Deus noster: ut sacrosáncta mystéria, quæ pro reparatiónis nostræ munímine contulísti; et præsens nobis remédium esse fácias, et futúrum. Per Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

The Lord be with you.
R. And with thy spirit.
Let us pray.
We beseech Thee, O Lord our God, to make profitable to us, both in this world and in that to come, the sacred mysteries by Thee established for the ensuring of our salvation. 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.

    Almighty God, may the Easter sacraments we have received live forever in our minds and hearts. We ask this through Christ our Lord. Amen. (NOM, Prayer after Communion)

    One wonders again at the banality of such a prayer. What exactly will happen if the sacraments "live forever in our minds and hearts?" In what way do they live forever? No explanation is given. What was so wrong with the traditional Postcommunion, that quickened by God's grace, we may always bask in the glory of the great gifts God gives to us. These gifts are for our salvation, so we naturally should not separate ourselves from them. How is this positive act of liturgical reform? How does the "revised" prayer better signify the point of the original prayer? If anyone has any answers, we would love to hear them.

    There was a discussion one of the authors had a while back with a young woman from the Society of St. Pius X on the Novus Ordo and its validity or lack thereof. She continued to stress the point we have to talk about the priest's intention, otherwise we don't know if the Mass is indeed valid or not. (An argument most popularly advanced in The Ottaviani Intervention.)

    My simple response is, validity is irrelevant. The basic ambiguities, such as those demonstrated in this article, provide some very problematic questions that would make such attendance at a Mass avoidable at all costs. Indeed, this has been one of the unifying factors of Traditionalists since the imposition of Missale Romanum in 1969, both those who uphold her validity, and those who question it agree on its absolute inferiority to the Mass of Tradition. This has been demonstrated time and time again, from Princes of the Church like Cardinals Ottaviani and Bacci, according to Cardinal Ratzinger the Church's brightest liturgical scholar Msgr. Klaus Gamber, to even more polemical works such as Father James F. Wathen's irrefutable The Great Sacrilege.

    One can agree or disagree with many of the conclusions of each, but one conclusion is irrefutable: the synthetic Novus Ordo is far, far inferior to the Immemorial Mass of Tradition, and the imposition of this New Order Mass by Paul VI was a grave prudential error, as they say of biblical proportions.

    April 18, 2004
    vol 15, no. 109
    Lex Orandi, Lex Credendi