May 2, 2004
vol 15, no. 123

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 THIRD SUNDAY AFTER EASTER Mass see "Jubilate Deo"


Editor's Note: For the full Traditional Latin Liturgy for Good Shepherd Sunday, see Misericordia

    As is often the case, the Gospel theme doesn't always follow. Such is the case this week. Therefore, since last Sunday which in the Traditional Latin Rite was "Good Shepherd Sunday" but was superseded by the Feast of Saint Mark the Evangelist, I will utilize the Propers from Good Shepherd Sunday from last week for today in the Novus Ordo service it is earmarked as "Good Shepherd Sunday" or the Fourth Sunday of Easter.

    For this Mass Misericordia the Traditional Rite celebrates Christ as the Good shepherd. Jesus Christ is the One Who retrieves His flock, bringing the wayward sheep home to His Church, the Holy Catholic Church. The emphasis of the Proper for "Good Shepherd Sunday" should be of Christ caring for His flock. Therefore, let us examine which liturgy truly exemplifies this. (Note: For this column, I will be taking the Propers from the Fourth Sunday of Easter today in the Novus Ordo, as that is the day that is Good Shepherd Sunday in the Novus Ordo, while employing, as I said, last Sunday's Proper from the Second Sunday After Easter in the Traditional Latin Rite.)

    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:    Psalm 32: 5-6
Misericórdia Dómini plena est terra, allelúja: Verbo Dómini cæli firmáti sunt. Allelúja, allelúja. (Ps. 32: 1) Exsultáte justi in Dómino: rectos decet collaudátio. v. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen.
Repeat Misericórdia...
The earth is full of the goodness of the Lord, alleluia: by the word of the Lord were the Heavens made, alleluia, alleluia.- (Ps.32:1) Rejoice in the Lord, O ye righteous: praise is comely for the upright. 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.
RepeatThe earth is full of the goodness...


Dominus vobiscum. R. Et cum spiritu tuo.

Oremus. Deus, Qui in Fílii Tui humilitáte jacéntem mundum erexísti: fidélibus Tuis perpétuam concéde lætitiam; ut quos perpétuæ mortis eripuísti cásibus, gáudiis fácias pérfrui sempitérnis. 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. O God, who, by the humility of Thy Son didst lift up a fallen world, grant unending happiness to Thy faithful: that those whom Thou hast snatched from the perils of endless death, Thou mayest cause to rejoice in everlasting joys. 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.

    Almighty and ever-living God,give us new strength from the courage of Christ our shepherd, and lead us to join the saints in heaven, where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (NOM, Opening Prayer)

    One wonders if this is what the Novus Ordo means by "reforming" something. Is there absolutely any resemblance between the Traditional Prayer and the Novus Ordo? The Traditional Collect states that Christ, by His death, has saved us from certain death, and that life everlasting is what the faithful receive. The faithful are the sheep. The shepherd, Christ, saves them from death. For if the sheep wanders away, he is guaranteed to be devoured by the wolves.

    The only problem in today's world is that what were once wolves 40 years ago are now great spiritual instructors, to the point where Bishop Fabian Bruskewitz in his "Sermon A la Carte" program, encourages the faithful to hear sermons from Protestant ministers. That's right, the shepherd is telling the sheep to visit the wolves, and that this is a beneficial experience. Let us remember that his Excellency is lionized as the staunch conservative in America. Compared to the rest of the Bishops, he most certainly is. Yet is one really a staunch defender of tradition when he tells his faithful to go listen to those teachers who believe that very Tradition is a man-made corruption? One cannot say prayers such as that of the Traditional collect, and then think the programs being pushed such as the one described above is a good idea. One can garner these ideas out of the Novus Ordo based on solid catechesis, but who is going to look at me with a straight face and say that the Novus Ordo is a catechesis machine today? Has anyone read the New Catechism of the Catholic Church - all 800 pages? Better yet, does anyone understand it considering all the gray areas and ambiguous baffle-gab? How simple with everything in black and white was the Baltimore Catechism.

    Before we start fuming more over how the Modernist destructionists have so deconstructed the basic catechetical truths, let us move on to the Epistle/First Reading.

EPISTLE:   1 Peter 2: 21-25

Léctio Epístolæ beati Petri Apóstoli. Caríssimi, Christus passus est pro nobis, vobis relínquens exémplum, ut sequámini vestígia ejus. Qui peccátum non fecit, nec invéntus est dolus in ore ejus: qui cum maledicerétur, non maledicébat, cum paterétur, non comminabátur: tradébat autem judicánti se injúste: qui peccáta nostra ipse pértulit in córpore suo super lignum: ut peccatis mórtui, justítiae vivámus: cujus livóre sanáti estis. Erátis enim sicut oves errántes, sed convérsi estis nunc ad pastórem et epíscopum animárum vestrórum.
Deo Gratias.

The Lesson from the first Epistle of Blessed Peter the Apostle. Dearly beloved, Christ suffered for us, leaving you an example, that you should follow His steps who did no sin, neither was guile found in His mouth. Who when He was reviled, did not revile: when He suffered, He threatened not, but delivered Himself to him that judged Him unjustly: who His own self bore our sins in His body upon the tree: that we, being dead to sins, should live in justice; by whose stripes you were healed. For you were as sheep going stray: but you are now converted to the shepherd and Bishop of your souls.
Thanks be to God.

    Paul and Barnabas continued on from Perga and reached Antioch in Pisidia. On the sabbath they entered the synagogue and took their seats. Many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God. On the following sabbath almost the whole city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said. Both Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. For so the Lord has commanded us, I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth." The Gentiles were delighted when they heard this and glorified the word of the Lord. All who were destined for eternal life came to believe, and the word of the Lord continued to spread through the whole region. The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory. So they shook the dust from their feet in protest against them, and went to Iconium. The disciples were filled with joy and the Holy Spirit. (First Reading, Acts 13: 14, 43-52, verse 46 may be omitted)

    What I'd like everyone to do is read all of Acts 13, first and foremost. This selection, like the traditional epistle from Peter, stresses the necessity of conversion, and that Christ saves us, and only Christ. There are some rather interesting events the Novus Ordo leaves out when it goes from verse 14, skipping all the way to verse 43. Besides the always present aversion to miracles (and there is one very prominent one Paul performs on one who resists God's teaching), this also features Paul giving the Gospel to the Jews in the synagogue. He explicitly spells out the Gospel, and gives the identity of the Messiah as Jesus, whom they crucified. Eventually, this message entails a near riot, and Paul and Barnabas state explicitly that since they have rejected the teaching, "we now turn to the Gentiles." This specifically states a shift in emphasis, and also alludes to the fact that God no longer works through one country, but His Church comprises of people from every nation.

    Yet the big idea today - the heretical concept so liberally set forth by the New Order is that Jews still have a salvific relationship with God, so this would obviously have to go. The specific fact that they turned to the Gentiles, turning their backs on the Jews there is quite significant. If omitted, one could simply say the Gentiles were just grafted in, but there was a purpose, this was more of condemning the man-made religion, the corruption of God's truth that these men participated in. Yet that's a little too anti-Semitic for today's world, isn't it? There is not much to mention in the Second Epistle, so let us move onto the Gospel Accounts of the Good Shepherd.

GOSPEL:   John 10: 11-16

In illo témpore: Dixit Jesus Pharisæis: "Ego sum Pastor bonus. Bonus pastor ánimam suam dat pro óvibus. Mercenárius autem et qui non est pastor, cujus non sunt oves própriæ, videt lupum veniéntem, et dimíttit oves, et fugit: et lupus rapit et dispérgit oves: mercenárius autem fugit, quia mercenárius est, et non pértinet ad eum de óvibus. Ego sum Pastor bonus: et cognósco oves meas, et cognóscunt me meæ. Sicut novit me Pater, et ego agnósco Patrem: et ánimam meam pono pro óvibus meis. Et alias oves hábeo, qum non sunt ex hoc ovíli: et illas opórtet me addúcere, et vocem meam áudient, et fiat unum ovíile, et unus pastor."
Laus tibi Christe.

At that time Jesus said to the Pharisees: "I am the good Shepherd. The good Shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf catcheth and scattereth the sheep: and the hireling flieth, because he is a hireling, and he hath no care for the sheep. I am the good Shepherd: and I know Mine, and Mine know Me, as the Father knoweth Me, and I know the Father: and I lay down My life for My sheep. And other sheep I have that are not of this fold: them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd."
Praise be to Christ

    Jesus said: "My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father's hand. The Father and I are one." (John 10:27-30, verse 28 may be omitted)

    Given what we had focused upon in the last reading, one can see why they didn't choose the Traditional Reading of the Good Shepherd. Christ has some rather nasty things to say about those in power during His day, and how they were deserting their flocks and leaving the sheep to the wolves, an obvious reference to the Pharisees and the Sanhedrin of Christ's day. He furthermore states that there are sheep not of this fold that Christ must bring into the fold, a reference to the Gentiles. Implicitly, He is stating that those of the Pharisees (on the majority, as there are exceptions such as Nicodemus who did follow Christ) are not His sheep, because they do not hear His voice. But of course, this is far too anti-Semitic, and has to go, after all, liberal historical-critical Biblical scholars tell us so, and they have PhD's, they must be right! And, because we have no St. Athanasius types in the modern church to stand up and speak out against these heretical thoughts, the lie only permeates further down to the parish level. "We don't do that any more, or we don't have to believe that anymore" is common-speak in Novus Ordo circles.

    Optional in the Novus Ordo is the fact that Christ gives His sheep eternal life. The Traditional Gospel stated specifically that Christ lays down His life for His sheep, and only His sheep receive eternal life. Omit this from the Novus Ordo, and well, Christ can give eternal life to just about anyone, or everyone. Is not universalism, all religions lead to salvation, a prominent thought today? While of course this omission is not mandatory, depending on who your priest is, your liturgy either instructs you in the faith, or leaves you to your own devices, limited as they could very well possibly be. As a friend told me, "The Novus Ordo is to liturgical Reform what the Enola Gay was to urban development."

OFFERTORY:   Psalm 62: 2, 5

Deus, Deus meuns, ad Te de luce vígilo: et in nómine Tuo levábo manus meas,allelúja.

O God, my God, to Thee do I watch at break of day: and in Thy Name I will lift up my hands, alleluia.


Benedictiónem nobis, Dómine, conférat salutárem sacra semper oblátio: ut quod agit mystério, virtúte perfíciat. Per Dominum nostrum Jesum Christum, Filium Tuum, Qui Tecum vivit et regnat in unitate Spiritus Sancti, Deus,
Per omnia saecula saeculorum.
R. Amen.

May this holy offering, O Lord, always bring to us Thy healing blessing: that what it represents in a Mystery, it may accomplish with power, 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, restore us by these Easter mysteries. May the continuing work of our redeemer bring us eternal joy. We ask this through Christ our Lord. Amen. (NOM, Prayer over the Gifts)

    Is there even any talk about an offering, much less a sacrifice here? The Traditional Secret refers absolutely to the oblation, sacrifice, salvation, and the usual things that we normally see left out of the Novus Ordo. Besides being absolutely bland, nowhere would one know that a sacrifice is about to be offered up to God. Can one say this about the Traditional Secret? Also, in the Proper Secret from the Monday after Low Sunday to the Friday after the Octave of the Ascension there are two additional Secrets, as also two additional Collects and Postcommunions offered for Our Lady and for God's Holy Church. In each there is also an alternate prayer for the Pope. If any pope ever needed prayer, Pope John Paul II surely does. Now let us conclude with the Communion and Postcommunion Prayers.


COMMUNION:   John 10: 14

Ego sum Pastor bonus, allelúja: et cognósco oves meas, et cognóscunt me meæ. Allelúja, allelúja.

I am the good Shepherd, alleluia: and I know My sheep, and Mine know Me, alleluia, alleluia.


Dominus vobiscum.
R. Et cum spiritu tuo.
Præsta nobis, quæsumus omnípotens Deus ut vivificatiónis tuæ grátiam consequéntes, in Tuo semper múnere gloriémur. 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.
Grant unto us, we beseech Thee, almighty God, that having received the grace of a new life, we may ever glory in Thy gift. 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.

    Father, eternal shepherd, Watch over the flock redeemed by the blood of Christ and lead us to the promised land. Grant this through Christ our Lord. Amen. (NOM, Prayer after Communion)

    I would note the latter very well could be the prayer at any time during the Mass. The purpose of the prayer after communion is to call to mind what we just received, the Blessed Sacrament, and how to make it useful towards our salvation. Nowhere does anyone even have the idea that what we just received was Our Lord's Body and Blood, or that they just received an abundance of God's grace! The Traditional prayer lets us know that we are quickened by grace, and that this is a result of the Gifts God has given us, the gift in mind being the Holy Eucharist. If after all, you aren't praying to make the Eucharist useful in your life and salvation, why even believe that what you just received was indeed the Eucharist? To say that there is a crisis with the Real Presence today in Catholicism is a massive understatement.

    Prominent Neo-Catholic internet polemicist Arthur Sippo, M.D. once stated that the basis of the changes of the liturgical reform in the prayers was that the Tridentine Rite just treated us always as "unregenerate pagans." Of course this is false, but it seems as if he wants to take it to the other extreme, where based on options, one can pretty much turn into universalism. Furthermore, as we have seen, the basic facts that it is Christ Who gives us eternal life, that the Jews as a whole rejected Christ, their Messiah (while some individual Jews did indeed accept, a great number did not and we're talking about the religion as a whole), and that this was part of God's plan, these things aren't really worth mentioning in the Novus Ordo. If one believes with the recent liturgical document Redemptionis Sacramentum that all the abuses will stop, and the liturgy will be restored, I've got some swampland in Florida to sell you. The only way we will have a true liturgical restoration is a return to the Traditional Mass. It won't happen today, probably not tomorrow, but we must continue in prayer, and work for that day to happen.

    May 2, 2004
    vol 15, no. 123
    Lex Orandi, Lex Credendi