December 5-7, 2004
vol 15, no. 192

The Bad

of the NOM

While the Traditional maintains decorum in all aspects, the Novus Ordo dresses itself up in gaudy fashion, hoping those participating do not notice it is all show and no go for they are a counterfeit compared to the real thing - the Traditional Latin Mass.

      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 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 compares 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! Today Kevin compares the Second Sunday of Advent Propers.

Editor's Note: For the full Proper of the Traditional SUNDAY MASS with the Latin included, see "Populus Sion"

    Traditional Proper compared to
    the Novus Ordo

    Today's collect in the Novus Ordo asks that that which blocks us from better serving God be removed. I submit the problems with the current liturgy, it's aversion to service, it's aversion to negative theology, it's overemphasis on positive aspects, and these things are problems within the New Liturgy. Rather than the balance the Traditional Rite struck, the new Rite went to the extreme of the positivism side of the spectrum. This was done one could almost say as a knee jerk reaction to perceived problems in the Traditional Mass. (It's overemphasis on sin, silence, etc.) Some of these problems are imagined in order to justify such radical changes, others were real problems in the manner of celebration of the Rite, but the modernists used those small problems to ram through their divisive liturgical agenda, leaving us with the problems we have today. Further evidence of these examples is collected in today's examination of the relevant Propers from today.

    As is the custom in this series, The Traditional Mass will be marked by TM and be in blue type , the Novus Ordo Missae by NOM and in maroon type, as in marooned by synthetic novelty. Since the Introits basically convey the same theme, that the Messiah will establish salvation in Sion and the glory of Jerusalem, I move onto the respective Collects of each liturgy with the Traditional Mass Proper always listed first.

    Stir up, O Lord, our hearts to make ready the ways of Thine only-begotten Son; and with minds undefiled to pay to Thee, through His coming, the homage of our service. Who with Thee liveth and reigneth in the unity of the Holy Ghost, God, world without end. Amen. (TM, Collect)

    God of power and mercy, open our hearts in welcome. Remove the things that hinder us from receiving Christ with joy, so that we may share his wisdom and become one with him when he comes in glory, for he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (NOM, Opening Prayer)

    As frequently happens, the two prayers are rather similar. Both call for an opening of our hearts. Yet the Novus Ordo just stops there. It doesn't explain how our hearts are opened, what we are to do with such an opening, etc. It just involves the opening of one's heart, and that we become one with Him in glory. The Traditional Rite explains that because of this opening of our hearts, we may give due homage in service to God. Homage, tribute, service, we hear these words over and over again in the Traditional Rite, but they are completely excised in the Novus Ordo. The idea that man is a lowly creature, created by God, and hence must serve God alienates "modern man's" sensibilities, so we are told. In truth, man recognizes this need for service, and rather than serving God, they serve various other idols today, sex, money, power, etc. The Church at one time actively spoke against this in her liturgy. The Novus Ordo simply raises the white flag on this front, caving to the demands of those who despise the Church, and removing reference to service. As both liturgies use Romans 15: 4-13 (4-9 for the Novus Ordo, the first reading covering the OT prophesies related in 10-13) I would next like to simply focus on the Gospels, Matthew 11:2-10 for the Traditional rite, and Matthew 3:1-12, which I shall reproduce below.

    Both focus in some manner on John the Baptist, and his relationship to Christ, as the one who prepares His way; The Novus Ordo recounting his meeting with the Pharisees and Scribes, the Traditional rite focusing on the servants of the imprisoned John going before Christ. In the Traditional Rite, we hear of the dead living, the blind seeing, the lame walking, the various miracles Christ performed are recounted here. This was used as proof of exactly Who He was. This is made further proof by Christ quoting Scripture that states John the Baptist is the one sent forth to prepare the way for Christ. Since the Novus Ordo covers the same scenario (Christ being made known originally by John the Baptist) the only difference between the two passages is the miracles mentioned in the Rite of Tradition. As has been pointed out time and time again, references to the supernatural are excised as much as possible in the New Rite, preferring instead a natural cause of everything.

    At that time when John had heard in prison the works of Christ: sending two of his disciples, he said to Him: Art Thou He that art to come or do we look for another? And Jesus making answer, said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them; and blessed is he that shall not be scandalized in Me. And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? A reed shaken with the wind? But what went you out to see? A man clothed in soft garments? Behold they that are clothed in soft garments are in the houses of kings. But what went you out to see? A prophet? Yea I tell you, and more than a prophet. For this is he of whom it is written: Behold I send My Angel before Thy face, who shall prepare Thy way before Thee. (TM, Gospel Matthew 11:2-10)

    John the Baptist appeared, preaching in the desert of Judea and saying, "Repent, for the kingdom of heaven is at hand!" It was of him that the prophet Isaiah had spoken when he said: A voice of one crying out in the desert, Prepare the way of the Lord, make straight his paths. John wore clothing made of camel's hair and had a leather belt around his waist. His food was locusts and wild honey. At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins. When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the coming wrath? Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, 'We have Abraham as our father.' For I tell you, God can raise up children to Abraham from these stones. Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire." (NOM Gospel, Matthew 3:1-12)

    Now I'd like to focus on the Secret and the watered down Prayer over the gifts.

    Be appeased, we beseech Thee, O Lord, by our prayers and by the Sacred Victim we humbly offer: and since no merits of our own can avail us, do Thou of Thy Goodness come to our succour. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen. (TM, Secret)

    Lord, we are nothing without you. As you sustain us with your mercy, receive our prayers and offerings. We ask this through Christ our Lord. Amen. (NOM, Prayer Over the Gifts).

    I submit that for the Novus Ordo, there is no special significance placed on the Eucharist here. It's just another one of the "prayers and offerings." While the offering of the Eucharist is certainly a prayer and petition, it is the most meritorious offering there is. In Hebrews 10 Paul points this out. Even the Old Covenant sacrifices could forgive sin (albeit imperfectly) so how much more will the blood of Christ do so? Therefore, when the blood of Christ is offered, it's not just another offering, akin to our sacrifices, penances, contributions, etc. Indeed, as the Traditional rite says, it is the offering of the Sacred Victim.

    Why do we offer the Sacred Victim? Because "Since no merits of our own can avail us"! What is the purpose of the offering of the Sacred Victim? To appease God. God's justice must be appeased. Here we see a consistent flow, teaching the entire economy of salvation and the purpose of Calvary in this one short prayer. The New mass covers these thoughts implicitly, and even when it covers them, waters them down even more, removing reference to the Sacred Victim being offered in humility (more aversion to service) and to the appeasement of God's justice.

   On the surface many cannot see these insidious changes, but in placing the Traditional Proper as Holy Mother Church had handed down over the centuries, we can see the stark and dangerous differences. I shall now conclude with the Postcommunion comparisons.

    Filled, O Lord, with the Divine Food of souls, we humbly beseech to teach us who have partaken of these Mysteries, how to despise the things which are on earth and those only to value which are from above. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen. (TM, Postcommunion)

    Lord, have mercy on your people. Grant us in this life the good things that lead us to the everlasting life you prepare for us. We ask this through Christ our Lord. Amen. (NOM, Prayer After Communion)

    Plagued by an over-emphasis on the positive, the Novus Ordo loses the balance the Traditional Rite has, and combined with this a deficient prayer to boot. Compared to the Traditional Mass, which talks about how we are filled with the "Divine Food of Souls" (soul, something which has disappeared almost completely from the Novus Ordo dictionary) , The Novus Ordo talks nothing of receiving a sacrament here. This Prayer could just about as well signify any event, once again, placing the Eucharist as just another event in the Mass, failing to make the distinction between the other necessary parts of the Mass which sanctify the Christian soul, and the Holy Eucharist, Which sanctifies us in a far different and far more superior manner.

    The idea that both are, for all intents and purposes, equal is of a Protestant invention, and we see subtly this sneak in the text of this prayer, compared to what was once there before. While it consistently talks about "the good things", the Novus Ordo never mentions shunning that which is wrong. That's the balance the Rite of tradition gives us. We not only strive to do well, but we avoid bad as well. And the Most Blessed Sacrament of the Holy Eucharist helps us to flee that which is bad. It is teaching like this that elevates our hearts in service to God, not a watered down Protestant influenced version, where only the basics are covered, lest we offend those who don't even attend Sunday services. It is all part and parcel of the acceptance of tolerance that will tolerate everything but what God truly wants. The best hint of this being an undeniable fact is to look at the aversion of those in the new rite to things of tradition.

Kevin Tierney

    December 5-7, 2004
    vol 15, no. 192
    Lex Orandi, Lex Credendi