March 12, 2004
vol 15, no. 72

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

    by Kevin M. Tierney and Jacob Michael

Editor's Note: This series on the Propers of the Mass feature the apologetics of Kevin M. Tierney, in collaboration with Jacob Michael, in a 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 Disciplines of Lent:


   In our previous journey, we examined the prayers of the Novus Ordo Missae, and that of the Traditional Latin Mass, for Ash Wednesday, and noticed that the prayers of the Novus Ordo were far inferior to that of the Traditional Mass. The Novus Ordo, if the priest so feels like it, can omit any mentioning of fasting, any mentioning of repentance, omit any mention of penance, indeed, it's all one big happy joyful time as we celebrate the Resurrection. While we certainly should celebrate this glorious occasion, there are other things that we need to worry about, such as being in a state of grace, repenting from sin, fasting to draw us closer to God, so that we may partake in the fruits of the Resurrection. Salvation is not a done deal, and Lent brings this to mind. We fast as we prepare ourselves in anticipation for Easter Sunday. If anything, truly Lent is also a symbol of our Life on earth. We struggle against sin, purifying our body from those inclinations and sins, so that we may not be castaway at the end, as St. Paul tells us in his 1st Letter to the Corinthians. Therefore, the liturgy during the time of Lent should focus on our struggle against sin, not fast forwarding through the battle to the victory. The victory is without a doubt important, but many might be inclined to think no battle needs be waged. With this in mind, let us continue in our examination of the Propers of the Respective Liturgies.

   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):

INTROIT:    Psalm 90: 15, 16
Invocabit Me, et ego exaudiam eum : eripiam eum, et glorificabo eum : longitudine dierum adimplebo eum. - (Psalm 90: 1) Qui habitat in adjutorium Altissimi : in protectione Dei coeli comorabitur. V. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen.
Repeat Invocabit Me...
He shall cry to Me, and I will hear him : I will deliver him, and I will glorify him : I will fill him with length of days - (Psalm 90: 1) He that dwelleth in the aid of the Most High : shall abide under the protection of the God of Heaven. 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 He shall cry to Me...

    "When he calls to me, I will answer; I will rescue him and give him honor. Long life and contentment will be his." (Psalm 91:15-16)" (Introit, NOM)

   There is only one thing that really warrants noticing here. For some reason, the Novus Ordo omits the fact that those who dwell in the aid of God shall abide under His protection. Protection from what one might ask? As we have seen before, for the Novus Ordo, the idea there is still a war being waged in the spiritual realm, or the idea that the spiritual can carry over into the temporal is a mere medieval superstition. As we Catholics fast, satan will tempt us. The Gospel imparts this lesson to us, which we will get to in due time. Therefore, since we are being tempted, we must not only call upon God crying unto Him, but realize that if we dwell in Him, God will fight for us. He will protect us from satan's temptation. Let's see, temptation, spiritual warfare, and protection from satan that one verse in which Novus Ordo omits has profound implications.

   If one believes we are overreacting, remember what was laid about before, these minute changes, begin to add up. When one changes the way one prays, they attempt to change the way one believes.

Deus, qui Ecclesiam tuam annua quadragesimali observatione purificas : Praesta familiae tuae : ut, quod a te obtinere abstinendo nitur, hoc bonis operibus exsequatur. Per Dominum nostrum Jesum Christum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.
O God, Who year by year dost purify Thy Church with Lenten discipline; grant that Thy faithful people, while striving by self-denial to deserve Thy favor, may further assure themselves thereof by abounding in good works. Through Jesus Christ our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God
Forever and ever.

    "Father, through our observance of Lent, help us to understand the meaning of your Son's death and resurrection, and teach us to reflect it in 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)"

   In this set of prayers, we find the Novus Ordo again going out of its way to avoid using anything indicating fasting or self-denial, instead preferring to use the phrase "the observance of Lent." What on earth is the observance of Lent? By one simply sitting by and realizing the Church is in a penitential season, may one reflect on the Resurrection? Why not indicate exactly what this observance entails?

   Inside the Traditional Mass, there is no room for questioning such. While it makes mention of the Lenten discipline, it describes exactly what that discipline entails, self-denial. Self-denial is right alongside fasting. We give up something during this penitential season. That fasting gives us God's favor, and this fasting further assures us by abounding in good works. There is more to fasting than simply not eating meat. Fasting is a time of spiritual purification, so that we may serve God, and resist the devil. Again, this is an entirely proper theme to cover during Lent, yet you'd never realize that with the Novus Ordo. The Novus Ordo merely commends us to "observe" we're going through a special time, and rather than reflect on fasting, self-denial, and holiness so that we may partake in the Resurrection, just focus on the end-game.

EPISTLE:   2 Corinthians 6. 1-10

Lectiio Epistolae beati Pauli Apostoli ad Corinthios. Fratres : Exhortamur vos, ne in vacuum gratiam Dei recipiatis. Ait enim : Tempore accepto exaudivi te, et in die salutis adjuvi te. Ecce nunc tempus acceptabile, ecce nunc dies salutis. Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum : sed in omnibus exhibeamus nosmetipos sicut Dei ministros, in multa patientia, in tribulationibus in necessitatibus, in angustiis, in plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in jejuniis, in castitate, in scientia, in longanimitate, in suavitate, in Spiritu sancto, in caritate non ficta, in verbo veritatis, in virtute Dei, per arma justitiae a dextris, et a sinistris : per gloriam, et ignobilitatem, per inflamiam, et bonam famam : ut deductores, et veraces, sicut ut seductores, et veraces, sicut qui ignoti, et cogniti : quasi morientes, et ecce vivimus : ut castigati et non mortificati : quasi tristes, simper autem gaudentes : sicut egentes, muiltos autem locuplentantes : tamquam nihil habentes, et omnia possidentes.
Deo Gratias.

Lesson from the Epistle of blessed Paul the Apostle to the Corinthians. Brethren : We exhort you that you receive not the grace of God in vain. For He saith : In an accepted time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time, behold now is the day of salvation. Giving no offence to any man, that our ministry be not blamed : but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distress, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God : by the armour of justice on the right hand and on the left : by honor and dishonor, by evil report and good report : as deceivers and yet true, as unknown and yet known : as dying, and behold we live : as chastised and not killed : as sorrowful, yet always rejoicing : as needy, yet enriching many : as having nothing and possessing all things.
Thanks be to God.

    "4 "Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God. 5 "You shall answer and say before the LORD your God, "My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation. 6 'And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us. 7 'Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression; 8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; 9 and He has brought us to this place and has given us this land, a land flowing with milk and honey. 10 'Now behold, I have brought the first of the produce of the ground which You, O LORD have given me.' And you shall set it down before the LORD your God, and worship before the LORD your God;" (NOM, First Reading, Deuteronomy 26:4-10)

   All in all, this sounds like an interesting reading, yet, as always with the Novus Ordo, there are options. One may omit verse 8 here. Verse 8 speaks of God defending His people from unjust treatment. These are the people that trust and dwelled in the Lord, as the Introit tells us. Yet since this was cropped in the Novus Ordo, why not crop this one as well? One who is faithful to God calls on God, and God defends them. Several things Lenten liturgies should be instructing us are again absent from the Novus Ordo.

   In the Traditional Proper Epistle above, we remember before authentic liturgical reform is supposed to bring about better to the minds of the faithful those things the liturgy signifies. A Lenten liturgy signifies fasting, self-denial, trusting in God, and preparing ourselves for Easter. The First reading did absolutely none of this. The Traditional Rite is quite different. We are told to act unknown, as dying, as chastised, as sorrowful, as needy, and as having nothing. Even though this might be different from reality, we are to remain humble, lest we presume ourselves wiser more than we actually are. This focuses on our lowliness, something the Novus Ordo goes out of its way to deny. Furthermore, we see that chastising and fasting again, something the Novus Ordo has again decided to omit. We are told in the Epistle now is the time of salvation, not tomorrow, not yesterday, but today. Today we must call upon our Lord.

    "But what does it say?" THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED." For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED." (NOM, Second Reading, Romans 10:8-13)

   Compared to the choice of the epistle used traditionally, one finds Romans 10 here failing in comparison. Romans 10 is a lovely message, but one would think it would be appropriate for numerous times, and could be tied into Lent, but again, no mentioning of fasting, nothing of self-denial, they have finally mentioned calling on the Lord, but for what? One would think the answer is quite easy, that is, for salvation. Unfortunately, we have the benefit of reading our Bibles without an agenda, and cropping verses left and right. In the Novus Ordo, verse 13 can be omitted, which tells us what we believe in, and why we call upon God. One wonders why this verse should be optional.

   Before we move onto the Gospels, there are some discrepancies in the Novus Ordo gradual (responsorial Psalm) and that of the Traditional Gradual. Two different selections are used for the respective liturgies. The Novus Ordo uses Pslam 91 (Be With me Lord when I am in trouble) whereas the Traditional Rite uses verses 11-12, which talk about angels defending those who call upon the Lord. The recurring theme is omitted, and furthermore, we see a chance to not mention Angels, something the Novus Ordo avoids like the plague.

GRADUAL    Psalm 90: 11, 12

Angelis suis Deus mandavit de te, ut custodiant te in omnibus viis tuis V. In minibus portabunt te, ne unquam offendas ad lapidem pedem tuum.

God hath given His angels charge over Thee to keep Thee in all Thy ways. V. In their hands they shall bear Thee up, lest Thou dash Thy foot against a stone.
TRACT:    Psalm 90: 1-7, 11-16

Qui habitat in adjutorio Altissimi, in protectione Dei caeli comorabitur. V. Dicet Domino : Susceptor meus es tu, et refugium meum : Deus meus, sperabo in eum V. Quonium ipse liberavit me de laqueo venantium, et a verbo aspero. V. Scapulis suis obumbrabit tibi, et sub pennies ejus sperabis. Scuto circumdabit te veritas ejua non timebis a timore nocturno. V. A sagitta volante per diem, a negotio perambulante in tenebris, a runia et daemonio meridiano. V. Cadent a latere tuo mille, et decem millia a dextris tuis : tibi autem non appropinquabit V. Quoniam Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. In minibus portabunt te ne unquam offendas ad lapidem pedem tuum. Super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. V. Quoniam in me speravit, liberabo eum, protegam eum, Quoniam cognovit nomen meum. V. Invocabit me, et ego exaudiam eum, cum ipso sum in tribulatione. V. Eripiam eum, et glorificabo eum : longitudine dierum adimplebo eum, et ostendam illi salutare meum.

He that dwelleth in the aid of the most High, shall abide under the protection of the God of heaven. V. He shall say to the Lord : Thou art my protector and my refuge : my God, in Him will I trust. V. For He hath delivered me from the snare of the hunters, and from the sharp word. V. He will overshadow thee with His shoulders, and under His wings thou shalt trust. V. His truth shall compass thee with a shield : thou shalt not be afraid of the terror of the night. V. Of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion or of the noonday devil. V. A thousand shall fall at thy side, and ten thousand at the right hand : but it shall not come nigh thee. . For he hath given His angels charge over Thee, to keep Thee in all Thy ways. V. In their hands they shall bear Thee up, lest Thou dash Thy foot against a stone. V. Thou shalt walk upon the asp and the basilisk, and Thou shalt trample under foot the lion and the dragon. V. Because he hoped in Me I will deliver him : I will protect him, because he hath known My name. V. He shall cry to Me, and I will hear him : I am with him in tribulation. V. I will deliver him, and I will glorify him : I will fill him with length of days, and I will show him My salvation.

   We can see that Tract of the Traditional Rite covers all the bases which we have discussed, which the Novus Ordo essentially does not. We do not even feel the need to comment on this tract, as one can plainly see why this was omitted, as we have repeated these reasons before. We note it only so we can see exactly what was taken out in the name of "liturgical reform" and what it was replaced with, nothing.

GOSPEL:   Matthew 4: 1-11
Sequentia sancti Evangelii secundum Matthaeum.

In illo tempore : Ductus est Jesus in desertum a Spiritu, ut tentaretur a diabolo. Et cum jejunasset quadraginta diebus, et quadraginta noctibus, postea esuriit. Et accedens tentator dixit ei : 'Si Fillius Dei es, dic ut lapides isti panes fiant.' Qui respondens dixit ; 'Scriptum est : Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei.' Tunc assumpsit eum diabulus in sanctam civitatem, et statuit eum supra pinnaculum temple, et dixit ei : 'Si Filius Dei es, mitte te deorsum. Scriptum est enim : Quia Angelis suis mandavit de te, et in minibus tollent te, ne forte offendas ad lapidem pedem tuum.' Ait illi Jesus : 'Quorum Scriptum est : Non tentabis Dominium Deum tuum.' Iterum assumpsit eum diabolus in montem excelsum valde : et ostendit ei omnia regna mundi, et gloriam eorum, et dixit ei : 'Haec omnia tibi dabo, si cadens adoraberis me. Tunc dicit ei Jesus : 'Vade, Santa : Scriptum est enim : Dominum Deum tuum adorabis, et illi soli servies.' Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.
Laus tibi, Christi

The continuation of the holy Gospel according to Luke.
At that Time Jesus was led by the Spirit into the desert, to be tempted by the devil. And when He had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to him : 'If Thou be the Son of God, command that these stones be made bread.' Who answered and said: 'It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.' Then the devil took Him up into the holy city and set Him upon the pinnacle of the temple, and said to Him: 'If Thou be the Son of God, cast Thyself down. For it is written: That He hath given His angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone.' Jesus said to him: 'It is written again: Thou shalt not tempt the Lord Thy God.' Again the devil took Him up into a very high mountain and showed Him all the kingdoms of the world and the glory of them, and said to Him: 'All these will I give Thee, if falling down Thou wilt adore me.' Then Jesus saith to him: 'Begone, Satan! For it is written: The Lord thy God shalt thou adore, and Him only shalt thou serve.' Then the devil left Him : and behold angels came, and ministered to Him.
Praise be to Christ

   The Gospel is the same for both Rites, Matthew 4:1-11. On second thought, correct that. It might be the same. Depending on the priest you have, the priest has the option of omitting verses 1 and 2. What is the point of verses 1 and 2? We're not sure, perhaps the fact that it's the devil tempting Jesus (this points out Christ was actually tempted), and, you guessed it, the fact He fasted for 40 days and 40 nights might have something to do with it. The two things we identify with most when you think of fasting are Christ's temptation, and the 40 days and 40 nights, a time symbolic of purification and preparation throughout Scripture. Needless to say, many liberal priests will make full use of this option.

OFFERTORY:    Psalm 90: 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennies ejus sperabis : scuto circumdabit te veritas ejus.

The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust : His truth shall compass thee with a shield.

    Lord, make us worthy to bring you these gifts. May this sacrifice help to change our lives. We ask this in the name of Jesus the Lord. Amen. (Prayer over the Gifts, NOM)


Sacrificium quadragesimalis initii solemniter immolamus te, Domine, deprecantes : ut, cum epularum restrictione carnalium, a noxiis quoque voluptatibus temperemus. Per Dominum nostrum Jesum Christum, Filius tuus Dominus noster, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

We solemnly offer Thee, O Lord, the sacrifice of the beginning of Lent, beseeching Thee, that by refraining from carnal feasts, we may learn to avoid sinful pleasures. 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.

Besides the fact that the NOM prayer over the gifts is utterly bland, we see yet again that the Novus Ordo doesn't mention fasting, resisting sinful pleasure, refusing ourselves food and drink, but simply "help to change our lives." Sure, we might want to change our lives by living in immorality. Can't we pray that this sacrifice we offer accomplish that? Granted, we are appealing to the absurd, but showing that how under this prayer, this could be accomplished. It's ambiguous, bland, and again goes out of it's way to avoid the primary focus of Lent, whereas the Traditional Rite spells it out clearly.

   As we had covered the Preface in the previous article, we do not feel the need to do so again. We only note that outside the Preface, yet again, the Novus Ordo makes absolutely no mentioning of fasting. Some may state that the priests cover this, and this might be true. Yet can we say that this is always the case? If anything, the service becomes dependent on not what will happen (the offering of the Body and Blood) but rather on who the pastor is. If that sounds like Protestantism, you better believe it!

COMMUNION:   Psalm 90: 4, 5

Scapulis suis obumbrabit tibi Dominus, et sub pennies ejus sperabis : scuto circumdabit te veritas ejus.

The Lord will overshadow thee with His shoulders, and under His wings thou shalt trust: His truth shall compass thee with a shield.


Tui nos, Domine, sacramenti libation sancta restauret : et a vetustate purgatos, in mysterii salutaris faciat transpire consortium. 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.

May the holy partaking of Thy sacrament, restore us, O Lord, and cleansing us from our old life, make us to pass into the fellowship of the mystery of salvation. 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.

    "Father, you increase our faith and hope, and deepen our love in this communion. Help us to live by your words and to seek Christ, our bread of life, who is Lord for ever and ever. Amen." (Prayer after Communion, NOM)

   First of all, you'll note once again that there is no Communion Prayer, only a 'Prayer after Communion' in the Novus Ordo. The emphasis we pointed out in the Offertory Prayer is repeated to remind us of God's protection if we let go and heed all He wills. The Traditional Proper takes God seriously. Conversely, you'll also note only in passing the banality of the NOM prayer, compared to the splendor of the Traditional Proper. What do we see in conclusion of this series? Let us connect back to what we started.

   The First Sunday of Lent is indeed one of the most tempting times there is for us in our fast. Our natural inclinations tend to attempt to re-establish themselves. Satan begins his temptation, and it normally seems as if his temptations are strongest at the beginning and the end. The beginning because we are "fresh" meat so to speak, and at the end, since he will tempt us to believe all we have done is for nothing, so why bother? Therefore, the Christian faithful need reassurance that God is fighting with them, protecting them, and that Christ likewise was tempted. That is another reason for the reassurance at the Offertory and again at the Communion - Psalm 90: 4-5. Something that is of necessity for the faithful to hear, you "might" hear with the Novus Ordo, but don't count on it, especially with those younger priests, or priests who have a tee time 15 minutes after Mass. The richness(if that can be said) of the Novus Ordo in this specific liturgy(as it is in many times before) is left to the priest, left to one with dynamic pastoral skills, who can whip up a great sermon. That's Protestantism ladies and gentlemen, and while we can argue if this was the intention until kingdom come or the cows come home, the sad fact is that this is the even sadder reality of today.

NEXT: Comparing the Propers of Lent: Second Sunday of Lent

    March 12, 2004
    vol 15, no. 72
    Lex Orandi, Lex Credendi