SUNDAY
April 4, 2004
vol 15, no. 95

The Disciplines of Lent
    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 with the seventh installment of the Disciplines of Lent:

PALM SUNDAY

Editor's Note: For the full Traditional Latin Liturgy for Palm Sunday including the Blessing of the Palms, Procession of the Palms, Holy Mass and the Gospel Reading of the Passion from Matthew, see PALM SUNDAY

    We now approach without a doubt the most important time of year for the Catholic faithful, that of Holy Week, beginning with Palm Sunday. (I note in passing that the Novus Ordo also calls this Sunday "Passion Sunday" where as the Traditional Rite has both a Passion and a Palm Sunday, whereas for the Novus Ordo it is the 5th Sunday of Lent and Passion\Palm Sunday) In today's column we shall continue with our examination of the Propers between the Traditional Rite and the Novus Ordo, but I shall also add a section for today that is of interest. While many of the Propers in the two liturgies (for once) are fairly identical, with some minor changes we will cover, I would like to focus on one of the principal aspects of Palm Sunday, the blessing of the Palms. I shall be using the Solemn Entrance for Both Rites for the sake of consistency, but the other options in the Novus Ordo make for an interesting combination. I will outline the prayers used in each, and also outline the rubrics entailed in the liturgy, to show the constant options that the priest has at his disposal in celebrating Mass. When I first started attending the Traditional Mass, my old Novus Ordo priest told me "The Traditional Mass, well that's just the priest's Mass, what could you possibly get out of it?" As I began my research, I learned just how mistaken my former priest was, and you'll get but a preview in today's column of what I mean.

    The Novus Ordo and the Traditional Rite, both include the antiphon of Matthew 21:9 in the same place, so we won't really focus on that. Yet for the solemn entrance in the Novus Ordo, there is only a chance Matthew 21 will be included, for the rubric says: (Note, all the phrases in bold is my emphasis)

    64A. (18) While the principal celebrant and the others go to the appointed place, the antiphons "Hosanna" or "Turba multa" (n .4) or another suitable song is sung.

    One wonders how the Novus Ordo became infected with such terrible music, doctrinally suspicious hymns, and utterly Protestant songs in nature need only look at this phrase in bold. There are two Traditional antiphons, or the priest can just make it up. This is how Marty Haugen makes his money ladies and gentlemen. Depending on what kind of priest you have, another suitable song could be a lovely Gregorian chant, or folk music. Even in the start, one sees how it is the Novus Ordo that is truly "the priest's Mass." For the introduction, we see (at least) two options in the Novus Ordo. For the Novus Ordo states this introduction, or "other suitable words" may be used.

    Dear friends in Christ, for five weeks of Lent we have been preparing, by works of charity and self sacrifice, for the celebration of our Lord's paschal mystery. Today we come together to begin this solemn celebration in union with the whole Church throughout the world. Christ entered in triumph into his own city, to complete his work as our Messiah: to suffer, to die, and to rise again. Let us remember with devotion this entry which began his saving work and follow him with a lively faith. United with him in his suffering on the cross, may we share his resurrection and new life. (NOM, Introduction)

    OR

    Dear friends in Christ, we have gathered at the beginning of this great week to recall the entrance into Jerusalem of our Savior, our gentle and humble King. That he might enter into our hearts and re store us by his blessed passion we confess our sins with firm confidence in him and with sincere hearts. Let us ask him then that at the second coming we, who carry these palms, may joyfully come to him on the way with palms of victory. May we now be witnesses of his love to the world.

    The plague of options once again strikes the Novus Ordo. Given the fact it is absolutely impossible to tell what "similar words" are, let us examine the differences between these two prayers. The first introduction sounds rather traditional. Par for the course, whenever something sounds too traditional in the Novus Ordo, there is the chance of it being optional. Notice how the first introduction focuses a lot more on what Christ has done. It talks about His entrance into Jerusalem, His entering the city to complete His work as our Messiah, and also mentions suffering and dying. It further speaks about us uniting ourselves to the cross in suffering. This is how the first introduction ends, and it ties right back into the beginning, talking about suffering and self-sacrificing for Lent for 5 weeks.

    To nobody's surprise, this is entirely optional. The second prayer mentions almost none of these things. Instead, the focus is on what we do for Palm Sunday. Holy Week has taken a far more man-centered view in numerous parishes in the Novus Ordo. So much so, in not a few parishes, you venerate a mirrored cross, so in essence you are venerating yourself on Good Friday. (Indeed, my colleague and fellow Daily Catholic columnist Jacob Michael has related this horror story of the Novus Ordo on numerous occasions.) Keeping in tune with going out of its way to omit fasting, the second prescribed introduction mentions nothing of our suffering or fasting and sacrificing. It is the "Buddy Christ" syndrome I have mentioned before in previous columns. The idea that Christ suffered as our Savior, and that His suffering is necessary is something you find scant reference to in the Novus Ordo. Christ is turned into just "one of the guys."

    Now we move onto the Blessing of the Palms. The Novus Ordo, again, par for the course, has two options. The Traditional Mass has a rather sweet and short blessing and finishes just before the Procession of the Palms with the traditional and beautiful Gregorian Pueri Hebraerum (Hebrew Children).

    Because of space constraints, and since it is already available on The Daily Catholic for the Traditional prayers see Blessing of the Palms You can open that file separately and look back and forth between the two to see the differences. Let us first just outline the "traditional prayer" that may be used in the Novus Ordo:

    Let us pray.

    Almighty and eternal Redeemer, you were pleased to come down from heaven to earth, and by your own will to choose suffering, that the human race might be made free by your precious blood. Listen to the fervent prayers and petitions of your Church.

    You, O Lord, the meek one, sitting upon the meek foal of an ass freely chose to go forth to your passion by which our redemption was accomplished. The multitude of your disciples went forth to meet you and strewed the way with tree branches. A great throng of people, bearing palms of triumph in their hands, met you, exulting and crying our their praises: "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!" The way to Mount Olivet was strewn with palm branches. Once you guided Noah in the ark upon the waters of the flood, and chose to use the ministry of a dove to announce by a palm branch that peace had returned to the earth. The patriarch Jacob raised a stone marker to the mystery of your glory, and upon this marker he poured the oil of blessing, made from the branches of this same tree. With this same oil you anointed your kings and prophets.

    You are the Christ of God; yours is the fruit of anointing and of peace. With unspeakable praise the psalmist sang of you: "God your God has anointed you with the oil of gladness and exultation above your fellows."

    Lord, for these reasons we ask you to bless + these branches which your servants desire to carry in their hands, and to hasten forth with them to meet you, and to praise and glorify you.

    Behold you, the meek king, came to Jerusalem sitting on an ass. Come also to us and stand in our midst, that we may feel your presence in our hearts. You once redeemed us by your cross; now that we are fallen again, raise us up by your same blessed passion.

    Graciously receive the confession of our lips and our humble fasting. May we be watered by the plentiful showers of your grace, and bring forth an abundance of good fruit to please you. The crowds went out to meet you with freshly-cut branches; at your second coming may we deserve to go forth in joy with palms of victory to meet you, O Savior of the world. You live and reign with the Father and the Holy Spirit, one God, for ever and ever.

    OR:

    Lord, increase the faith of your people and listen to our prayers. Today we honor Christ our triumphant King by carrying these branches. May we honor you every day by living always in him, for he is Lord for ever and ever. Amen. (NOM, Blessing of the Palms)

    We notice again in the Traditional Mass, the palms themselves taking on the form of a sacramental. What we are doing, by carrying these Palms, actually does something for the faithful. The carrying of the Palms help to perfect our devotion and to overcome our enemies, something that neither prayer of the Novus Ordo really mentions. While the first option in the Novus Ordo gives a rather concise history of exactly what Palm Sunday means, that is only optional. Even when there is potential for improvement in the Novus Ordo, it remains only in potential, and up to the priest to decide if he will make such an improvement.

    For the Prayers of the Procession in the Traditional Latin Rite see Procession of the Palms For the Novus Ordo I list that below.

    Both Masses then proclaim the Gospel in Matthew 21:1-9, sing numerous Psalms, and then proceed to where Mass will be celebrated. During the procession into the Church, we again see in the Novus Ordo that there are two prescribed hymns "or other suitable music" to signify Christ's entry into Jerusalem. Given the state of the Novus Ordo today, one need not really ponder long what "other suitable music" will end up being. Let us now move onto the actual Mass.

INTROIT:    Psalm 21: 20,22
Dómine, ne longe fácias auxílium tuum a me: ad defensiónem meam áspice: líbera me de ore leónis, et a córnibus unicornuórum humilitátem meam. Ps. Deus, Deus meus, réspice in me: quare me dereliquísti? longe a salúte mea verba delictórum meórum. Dómine, ne longe fácias auxílium tuum a me: ad defensiónem meam áspice: líbera me de ore leónis, et a córnibus unicornuórum humilitátem meam.
Repeat Domine, ne longe...
Lord, do not stand at a distance, if Thou wouldst aid me; look to my defence: rescue me from the very mouth of the lion, the very horns of the wild oxen that have brought me thus low. Ps. My God, my God, look upon me: why hast Thou forsaken me? Why cannot my sinful words reach Thee, Who art my salvation? Lord, do not stand at a distance, if Thou wouldst aid me; look to my defence: rescue me from the very mouth of the lion, the very horns of the wild oxen that have brought me thus low.
Repeat Lord, do not stand at a distance...

    Hosanna to the Son of David, the King of Israel. Blessed is he who comes in the name of the Lord. Hosanna in the highest. (NOM, Introit, Matthew 21:9)

    The Traditional Introit once again speaks of God aiding against our enemies. It is a plea to God not to forsake us, but to defend us. While both Introits are good to include for their own reasons, we see once again why the Novus Ordo chooses what it has, by what it does not say. As has been consistently noted, liturgical reform is where you build upon (or remove in part) that which already existed. Very rarely should you just invent something new in a reform, yet for the Novus Ordo, the exception is indeed the rule.

    The Collect and Opening Prayer are rather similar, as I do not feel the need to say much on that portion. Next we shall move onto the Lectionary readings.

EPISTLE:   Philippians 2: 5-11


Léctio Epístolæ beáti Pauli Apóstoli ad Philippénses. Fratres : Hoc enim sentíte in vobis, quod et in Christo Jesu: qui, cum in forma Dei esset non rapínam arbitrátus est esse se æquálem Deo: sed semetípsum exinanívit, formam servi accípiens, in similitúdinem hóminum factus, et hábitu invéntus ut homo. Humiliávit semetípsum, factus obédiens usque ad mortem, mortem autem crucis. Propter quod et Deus exaltávit illum, et donávit illi nomen, quod est super omne nomen: [here all kneel] ut in nómine Jesu omne genu flectátur cæléstium, terréstrium, et infernórum: et omnis lingua confiteátur, quia Dóminus Jesus Christus in glória est Dei Patris.
Deo Gratias.

A reading from the Epistle of the blessed Apostle Paul to the Philippians. Brethren: yours is to be the same mind which Christ Jesus showed. His nature is, from the first, divine, and yet He did not see, in the rank of Godhead, a prize to be coveted; He dispossessed Himself, and took the nature of a slave, fashioned in the likeness of men, and presenting Himself to us in human form; and then He lowered His own dignity, accepted an obedience which brought Him to death, death on a cross. That is why God has raised Him to such a height, given Him that name which is greater than any other name; [here all kneel] So that everything in Heaven and on earth and under the earth must bend the knee before the name of Jesus, and every tongue must confess Jesus Christ as the Lord, dwelling in the glory of God the Father.
Thanks be to God.

    Almighty, ever-living God, You have given the human race Jesus Christ our Savior as a model of humility. He fulfilled your will by becoming man and giving his life on the cross. Help us to bear witness to you by following his example of suffering and make us worthy to share in his resurrection. 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 Lord GOD has given me a well-trained tongue, that I might know how to speak to the weary a word that will rouse them. Morning after morning he opens my ear that I may hear; and I have not rebelled, have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.

    The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame. (First Reading, NOM, Isaiah 50:4-7, verse 6 may be omitted)

    Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (NOM, Second Reading, Philippians 2:6-11, verse 8 may be omitted)

    In the Traditional Epistle, verse 5 is the starting point of Philippians 2, not verse 6. Verse 5 states that our mind should be one with Christ. As Christians, we have a responsibility to live like Christ. Yet all throughout the lectionary, the serious sins that St. Paul talks about keeping us out of Heaven, are either optional, or in the case of Romans 1 and it's treatment on homosexuality, it has completely disappeared. Optional in the Novus Ordo is where Paul talks about Christ's obedience to the Father, even unto death on a Cross. We likewise must be prepared to accept this kind of obedience to God. In the Early Church, many literally set this example, by being obedient up until the point of execution. This entails what happens on Sunday we carry with us throughout the entire week, and every day of our lives. Yet if we aren't told to have a mind as that of Christ, of service and obedience, why should we talk about what that service and obedience may entail? The obedience Paul talks about also entails being obedient, even when those whom you are dying for turn their backs on you, the first optional passage in the readings for today. One sees that when the Novus Ordo omits something, contrary to its defenders, it is not just a "useless omission." If these issues weren't so serious, what the Novus Ordo does would be absolutely comical, such as this rubric for reading the Passion of Our Blessed Lord.

    71A.
    The passion is read by the deacon or, if there is no deacon, by a concelebrant or by the principal celebrant himself. It may also be read by lay readers, with the part of Christ, if possible, reserved to the deacon or priest. It is proclaimed without candles or incense. The greeting and signs of the cross are omitted.

    First we are informed that the passion is to be read by the deacon or a concelebrant, or a priest. It then says that it can also be read by laypeople. One wonders why the first sentence says it is to be read by these people, but then you have to have another sentence to delineate the laypeople may read it. Perhaps the Novus Ordo does understand the distinction between the priesthood of believers and the sacramental priesthood! What is even more curious is the fact that it states that the deacon or priest should be reserved the part of Christ, if possible. Pray tell, what prevents the priest from reciting the part of Christ if he is actually there? It states before several options before that either a priest, deacon, or concelebrating priest is to read the passion. Therefore, chances are that one of them can also recite the words of Christ. So under what circumstances would this be impossible? One is utterly perplexed by such a statement. Yet we know why it was inserted. It was inserted so it would sound Traditional, but only as one option amongst many in the Novus Ordo Soul Food Luncheon. Just grab a bunch of options, throw it in the oven, and cook for one hour, and boom, you've got a Mass! There are now two options for the reading of the Passion in the Gospel. The second option merely starts at the beginning of Luke Chapter 23, and leaves out the last 7 verses the first one entails.

    For the full Gospel of St. Matthew in the Traditional Latin Rite in both Latin and English on the evangelist's account of the Passion and Death of Christ, I again refer you because of space constraints to Gospel Reading of the Passion from Matthew

    When the hour came, Jesus took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfillment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you that from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you.

    "And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed." And they began to debate among themselves who among them would do such a deed.

    Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, "The kings of the Gentiles lord it over them and those in authority over them are addressed as 'Benefactors'; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves. It is you who have stood by me in my trials; and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.

    "Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers." He said to him, "Lord, I am prepared to go to prison and to die with you." But he replied, "I tell you, Peter, before the cock crows this day, you will deny three times that you know me."

    He said to them, "When I sent you forth without a money bag or a sack or sandals, were you in need of anything?" "No, nothing," they replied. He said to them, "But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked; and indeed what is written about me is coming to fulfillment." Then they said, "Lord, look, there are two swords here." But he replied, "It is enough!"

    Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place he said to them, "Pray that you may not undergo the test." After withdrawing about a stone's throw from them and kneeling, he prayed, saying, "Father, if you are willing, take this cup away from me; still, not my will but yours be done." And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground. When he rose from prayer and returned to his disciples, he found them sleeping from grief. He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test."

    While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" His disciples realized what was about to happen, and they asked, "Lord, shall we strike with a sword?" And one of them struck the high priest's servant and cut off his right ear. But Jesus said in reply, "Stop, no more of this!" Then he touched the servant's ear and healed him. And Jesus said to the chief priests and temple guards and elders who had come for him, "Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness."

    After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said, "This man too was with him." But he denied it saying, "Woman, I do not know him." A short while later someone else saw him and said, "You too are one of them"; but Peter answered, "My friend, I am not." About an hour later, still another insisted, "Assuredly, this man too was with him, for he also is a Galilean." But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying, "Prophesy! Who is it that struck you?" And they reviled him in saying many other things against him.

    When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. They said, "If you are the Christ, tell us," but he replied to them, "If I tell you, you will not believe, and if I question, you will not respond. But from this time on the Son of Man will be seated at the right hand of the power of God." They all asked, "Are you then the Son of God?" He replied to them, "You say that I am." Then they said, "What further need have we for testimony? We have heard it from his own mouth."

    Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Christ, a king." Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." Pilate then addressed the chief priests and the crowds, "I find this man not guilty." But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here."

    On hearing this Pilate asked if the man was a Galilean; and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore I shall have him flogged and then release him."

    But all together they shouted out, "Away with this man! Release Barabbas to us." --Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.-- Again Pilate addressed them, still wishing to release Jesus, but they continued their shouting, "Crucify him! Crucify him!" Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him." With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.

    As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus. A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, 'Blessed are the barren, the wombs that never bore and the breasts that never nursed.' At that time people will say to the mountains, 'Fall upon us!' and to the hills, 'Cover us!' for if these things are done when the wood is green what will happen when it is dry?" Now two others, both criminals, were led away with him to be executed.

    When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, "Father, forgive them, they know not what they do." They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Christ of God." Even the soldiers jeered at him. As they approached to offer him wine they called out, "If you are King of the Jews, save yourself." Above him there was an inscription that read, "This is the King of the Jews."

    Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ? Save yourself and us." The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen, I say to you, today you will be with me in Paradise."

    It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice, "Father, into your hands I commend my spirit"; and when he had said this he breathed his last.

    (Here all kneel and pause for a short time.)

    The centurion who witnessed what had happened glorified God and said, "This man was innocent beyond doubt." When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.

    Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment. (Luke 22:16-23:56, NOM Gospel)

    The Second Option omits the part of Chapter 22 the first has. That omission is the Lord's Supper itself, where the first Mass was indeed celebrated. It intimately shows the connection between Christ's propitiatory Sacrifice on the Cross, and the propitiatory Sacrifice of the Mass.

    Even more interesting is the selection in the Novus Ordo. Rather than taking the Traditional Gospel reading from Matthew 26 and 27, it chooses Luke. One wonders why. Those who have seen the 'Passion of The Christ' (and I'm sure almost everyone reading this column has!) probably have a very good idea why Luke's Gospel was chosen instead of Matthew's. If we remember, there was a charge of Anti-Semitism, and a storm of controversy over the "blood libel" of Matthew 27, where after Pilate washes his hands clean of Jesus' blood, the Jews scream "His Blood be on us and our Children." Many believe the readings from Matthew, in and of themselves, are anti-Semitic in origin. They believe this convicts every single Jew, even up to today, of the charge of deicide, just by being a racial Jew (a Jew in heritage.). While this was never Catholic teaching, many liberals are masters of creating a problem where in reality none exists, and then using their poison to fix the "problem" to their paradigm. The passage also includes our culpability in the Messiah's passion, every human being. Those that day were representative of all, that by our sins, we caused the Messiah to suffer and die. This is negative theology at its most negative, but also most important. One can see the difference in choices. The prayers that follow are really nothing too different from each other, so we shall, for space constraints, move to after communion by focusing on the Post Communion.

POSTCOMMUNION


Per hujus, Dómine, operatiónem mystérii, et vítia nostra purgéntur, et justa desidéria compleántur. Per Dominum nostrum Jesum Christum. Qui vivis et regnas in cum Deo Patri in unitate Spiritus Sancti, Deus, unum Deum.
Per omnia saecula saeculorum.
R. Amen.

By the working of this sacrament, Lord, may our sins be purged away, and our just desires fulfilled. Through our Lord Jesus Christ, Who livest and reignest, with God the Father, in the unity of the Holy Ghost, one God
For ever and ever.
R. Amen.

    Lord, you have satisfied our hunger with the eucharistic food. The death of your Son gives us hope and strengthens our faith. May his resurrection give us perseverance and lead us to salvation. We ask this through Christ our Lord. Amen. (NOM, Prayer after Communion)

    The Post Communion of the Novus Ordo simply refers to our hunger being filled with this "Eucharistic food." The Traditional Proper shows how that hunger shall be filled, by the granting of our just desires (notice not any desires, but only that which is in accordance with the Lord's will) and also talks about our sins being purged away. The cleansing of these sins is not a seamless, painless process, but because God is a just God, those sins, while the eternal punishments are done away with the Father being appeased by Christ's sacrifice, His eternal wrath being stayed, there are still temporal punishments, and our attachment to those sins, which must be purged away. The Traditional Mass talks about the Eucharist being able to do just that. The Novus Ordo, as we have noted before, never seems to talk about temporal punishments and attachment to sin, therefore, there would be nothing to purge, which is quite a problem, with us believing in Purgatory and all.

    The articles on Holy Week will be considerably longer, but one must stress the profound differences between the Rite tradition gives us from the Divine Source, and the rite a group of very questionable men, more intent on pleasing man than God, drew up in secret in the 1960's - the decade of revolt.

NEXT: Comparing the Propers of the Paschal Triduum: Holy Thursday



    April 4, 2004
    vol 15, no. 95
    Lex Orandi, Lex Credendi