July 25, 2004
vol 15, no. 162

Why is it out of the Ordinary to Get the Whole Truth?

      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! Though in the Traditional Rite, the Feast of the Apostle St. James the Greater supersedes the 8th Sunday After Pentecost this year, it is still important to provide the Proper of the Sundays and therefore Kevin compares the two and which one gives a better understanding of accounting for thy stewardship: The Proper of the Eighth Sunday After Pentecost or the Novus Ordo 17th Sunday in Ordinary Time?

Editor's Note: For the Traditional SUNDAY MASS with the Latin included, see "SuscÚpimus, Deus"

    Traditional Proper compared to
    the Novus Ordo

    In today's Opening Prayer, the Novus Ordo asks God to help us use wisely the blessings He gives us. The collects, relatively speaking, are the same, one of those rare moments. Therefore the Mass for both rites has a similar focus. One of those blessings God gives to us is that of Holy Mass, where we not only learn our faith, but we receive Our Lord and Savior in the Blessed Sacrament.

    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). Which liturgy helps us to better use that which God has given? With this in mind, let us start with the Introits of both liturgies.

    "We have received Thy mercy, O God, in the midst of Thy temple; according to Thy Name, O God, so also is Thy praise unto the ends of the earth; Thy right hand is full of justice. -- (Ps. 47: 2). Great is the Lord, and exceedingly to be praised, in the city of God, in His holy mountain. V. Glory be to the Father (Repeat:)We have received Thy mercy . . ." (TM, Introit)

    "God is in his holy dwelling; he will give a home to the lonely, he gives power and strength to his people." (Introit, NOM Psalm 68:6-7, 36)

    We notice something that is rather absent from the Novus Ordo, well two things. One is mercy, the other is justice. This is the full picture of God that Tradition gives us. One would have no idea of a God of justice from what the Novus Ordo presented here. In the Traditional Mass, references to God's justice are unambigious, and one cannot miss them, for even the way the Mass starts, Psalm 42 is recited, where the very first line is "Judge me O God..." - Judica me, Deus. In the Novus Ordo, God is just love. I would almost call it a false love. While a father rules with love, a father also rules fairly, with justice. At times the father will punish his son, and the son certainly won't like the punishment. Yet part of that punishment is his mercy. The Father grounds the son hoping he'll get a wakeup call by that punishment, and not go further into trouble. Yet God is love nowadays, to the point he does not punish. One cannot separate God's mercy from God's justice. If there is not justice, from what do we need mercy from? Yet the Novus Ordo attempts exactly this. Justice implies condemnation. It implies we are not in an advantageous situation, hence more negative theology. You stop teaching justice, and people stop believing in it. It can come to the point where Buddhists perform sacrilege at the Altar of God, and a bunch of Catholics wonder what the big deal is. "God is love, those schismatics should not have interrupted the ceremony of their religious diversity." This is the sad state the faithful are in today my dear readers, and it won't get any better unless we start painting the full picture of who God is. Let us now move onto the lectionary for the Epistles, which have been further diminished by calling them simply "readings" in the Novus Ordo.

    "Brethren, We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the Spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, whereby we cry, Abba (Father). For the Spirit Himself giveth testimony to our spirit, that we are the sons of God; and if sons, heirs also; heirs indeed of God, and joint heirs with Christ." (Romans 8:12-17)

    Then the LORD said: "The outcry against Sodom and Gomorrah is so great, and their sin so grave, that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out." While the two men walked on farther toward Sodom, the LORD remained standing before Abraham. Then Abraham drew nearer to him and said: "Will you sweep away the innocent with the guilty? Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it? Far be it from you to do such a thing, to make the innocent die with the guilty, so that the innocent and the guilty would be treated alike! Should not the judge of all the world act with justice?" The LORD replied, "If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake." Abraham spoke up again: "See how I am presuming to speak to my Lord, though I am but dust and ashes! What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?" "I will not destroy it," he answered, "if I find forty-five there." But Abraham persisted, saying, "What if only forty are found there?" He replied, "I will forebear doing it for the sake of the forty." Then he said, "Let not my Lord grow impatient if I go on. What if only thirty are found there?" He replied, "I will forebear doing it if I can find but thirty there." Still he went on, "Since I have thus dared to speak to my Lord, what if there are no more than twenty?" "I will not destroy it," he answered, "for the sake of the twenty." But he still persisted: "Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?" "For the sake of those ten," he replied, "I will not destroy it." (NOM, 1st reading, Genesis 18:20-32)

    You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. And even when you were dead (in) transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions; obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross; (Colossians 2:12-14, NOM Second Reading)

    In another rare alignment of the planets, the readings for the Novus Ordo have coherency. It speaks of God's mercy. Yet again, we are not getting the full picture. The Novus Ordo in 2 readings could not present what the Traditional does in one. Notice how St. Paul reminds us that if we live according to the flesh, we will die. There is a clear warning Tradition gives us. This warning is gone from the Novus Ordo. The Novus Ordo does use part of the Traditional reading in it's Gospel verse, omitting the part about how we are not in a bondage of fear, but of love, that which cries Abba. Yet omitting the part that we are not given a bondage in fear obliterates the point Paul is making! This again returns to the manner of not giving someone the entire story. It leaves out a few things, it reports 95% of the story, yet forgets 5% like the names, and events leading up to the story that are vital to understanding it. Like say if there was a death. A journalist reports it as a murder. He definetly saw the person shoot another person. Yet what he forgets to tell in his story is that it was done in self-defense, as the dead man clearly attacked him. Now if that fact was left out, who would say the story is reported faithfully? Yet this is what the Novus Ordo does. The Novus Ordo would write a story that convicts an innocent man, for not reporting all the facts. If we forget God's justice, we are risking coming under that justice. The Gospels, while different, speak the same story: that we must be better than the Pagans (or if you prefer the Novus Ordo "those of different religious experiences or faith communities) for even they do good. Therefore, I shall only note them for reference purposes.

    At that time, Jesus spoke to His disciples this parable: "There was a certain man, who had a steward; and the same was accused unto him that he had wasted his goods; and he called him, and said to him: How is it that I hear this of thee? Give an account of thy stewardship, for now thou canst be steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able: to beg I am ashamed. I know what I will do, that when I shall be put out of the stewardship, they may receive me into their houses. Therefore calling together every one of his lord's debtors, he said to the first: How much dost thou owe my lord? But he said: A hundred barrels of oil. And he said to him: Take thy bill, and sit down quickly, and write fifty. Then he said to another: And how much dost thou owe? Who said: A hundred quarters of wheat. He said to him: Take thy bill, and write eighty. And the lord commended the unjust steward, for as much as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: Make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings." (Gospel, TM, Luke 16:1-9)

    Jesus was praying in a certain place, and when he had finished, one of his disciples said to him, "Lord, teach us to pray just as John taught his disciples." He said to them, "When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test." And he said to them, "Suppose one of you has a friend to whom he goes at midnight and says, 'Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,' and he says in reply from within, 'Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.' I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence. "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. What father among you would hand his son a snake when he asks for a fish? Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?" (Gospel, NOM, Luke 11:1-13)

    Both Gospels today are from Luke, but I'd like to point out another devastating effect of the Novus Ordo and that is the modernized biblical translation used by using the new lectionary as opposed to the Douay-Rheims Version employed in the Latin Mass Proper. This is especially evident in in verses 3-4 - the Lord's Prayer:

    And He said to them: "When you pray, say: 'Father, hallowed be Thy name. Thy kingdom come. Give us this day our daily bread. And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation."

    He said to them,"When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test."

    Who, may I ask translated that last line? What is so confusing about "lead us not into temptation"? What encompasses "do not subject us to the final test"? There is no indication, only ambiguity inserted by the Modernists. Christ was very succinct and St. Jerome translated it faithfully: et ne nos inducas in temptationem. This is just more evidence of the subterfuge of the sacred by the Novus Ordo apparatchiks who have abandoned the DRV, used for centuries, in favor of the atrocious New American Bible (NAB). Enough said!

    "Accept, we beseech Thee, O Lord, the gifts of Thine own bounty, which we bring Thee, that these holy and sacred Mysteries, by the working of the power of Thy grace, may sanctify us in our conduct of this present life and bring us to everlasting joys. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . ." (Secret, TM)

    Lord, receive these offerings chosen from your many gifts. May these mysteries make us holy and lead us to eternal joy. Grant this through Christ our Lord. Amen. (NOM, Prayer Over the Gifts)

    Now as we remember, during the rubric, it is quite popular for the money to be blessed with the bread and wine in the Novus Ordo. It makes no distinguishing (in the Novus Ordo) between the offerings, and the main offering, the sacrifice offered to God, His beloved Son. This is a common thread we have talked about before. Is it the money we're offering that makes us holy, or the Blessed Sacrament? The Novus Ordo doesn't say. As my colleague David Rodriguez said, "the novus ordo prayer over the gifts sounds exactly like you are saying grace at a meal." The Traditional Mass goes a little more in-depth. The mysteries are holy, and provide us with grace to be Holy. A very strong reference to the sacramental nature of the Eucharist, that it is the Eucharist, in and of itself, Which provides grace to the people to be Holy. Yet the transformational nature of the sacraments is just a little too Catholic for a service that was designed to resemble a Calvinistic service as closely as possible.

    May this Heavenly Mystery be to us, O Lord, for renewal of mind and body: that we may enjoy the fruits of that which we celebrate. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God, world without end. Amen. (Postcommunion Prayer, TM)

    Lord, we receive the sacrament which celebrates the memory of the death and resurrection of Christ your Son. May this gift bring us closer to our eternal salvation. We ask this through Christ our Lord. (NOM, Prayer After Communion)

    The Novus Ordo asks that the sacrament bring us closer to salvation. Yet how does it bring us closer to salvation? By increasing our faith? Heck, a Protestant believes that. The Traditional Mass tells us that the Eucharist renews our mind and our body. The sacrament itself transforms us. The altar of ecumenism claims another victim. This also yet again entails that what we receive during Mass, impact our lives far beyond that Mass, in our everyday lives. This is implied in the Novus Ordo, yet certainly not stated.

    As we stated before in the beginning, the focus of the Mass was so we could better utilize what we receive in it, towards our eternal salvation. The Novus Ordo gives us a God who is all mercy and no justice, gifts which are indistinguishable from one another, and a sacrament which does not say how it effects us. The sense of the faithful pick this up, sure.

    Yet will the sense of the faithful in 40 years understand it this way? When Cardinal Ottaviani originally helped write his now famous Intervention, he stated that due to the ambigiuities present in the Mass, in the future, far too much was left to the seminaries and whims of men, to instill a proper teaching. So much was left, that he viewed it debatable of whether or not in the future there would be many valid Masses because of this ambiguity, which does not clearly explain the Mass. Msgr. Klaus Gamber stated in his devastating critique Reform of the Roman liturgy that because of these ambiguities, the number of invalid Masses has "certainly increased." Due to a lack of emphasis on the entire story, we Catholics are forgetting some very important facts, and we have been so dumbed down by modern society, we don't even realize it. Yet forgetting those important facts have consequences. The Traditional Mass makes sure we get the entire story, so that when we stand before God, we cannot claim we didn't know "that side of God." Let us pray that one day Catholics will return to getting the truth, the whole truth, and nothing but the truth, so help us God.

Kevin Tierney

    July 25, 2004
    vol 15, no. 162
    Lex Orandi, Lex Credendi