November 21-22, 2004
vol 15, no. 187

The Vernacular Jester in Christ the King's Court

The regal composition of the Traditional over the New Order rite points clearly to the fact that the Latin Mass is supremely superior to the New Order rite. To truly know Who is King and why is to love Him more, and this is sorely ambiguous, even at times missing, in the Novus Ordo Propers

      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 Feast dedicated to Christ as Sovereign King of all His subjects universally. Because Kevin did not cover the Traditional Feast on October 31, he has taken the Proper from that Sunday for the Solemnity of Christ the Supreme King and compares it to the last Sunday in Ordinary Time, which the modern church has made Christ the King Sunday. Because there is no way to compare the Last Sunday After Pentecost with the Novus Ordo observation of the final Sunday before Advent, Kevin has chosen to match comparable texts in order to show how different they really are. Though there are a few texts that are identical such as the Traditional Epistle and the Second Reading in the NOM, the choice of Gospels is a dead give-away as to what the New Order does not want to admit or totally submit. In effect, one needs to look behind the mask of the vernacular jester to see what their real agenda is as Kevin has been exposing over these many weeks. In realizing this, we can more readily see why we have seen so many abuses in the New Order rite with little regard to the reverence and unchangeability of what was divinely ordained and set in stone with the Latin Mass of Tradition? This is obvious in the comparisons of the Traditional Proper of the Feast of the Solemnity of the Supreme Kingship of Jesus Christ and the Novus Ordo Christ the King Sunday

Editor's Note: For the Traditional SUNDAY MASS with the Latin included, see "Dignus est Agnus"

    Traditional Proper compared to
    the Novus Ordo
    Christ the King Sunday

    If there is one teaching of the Church that is under attack more than anything, it is the teaching which this feast represents. While I will not go very in-depth into what the teaching on the Social Kingship of Jesus Christ is, I would like to offer a few insights. For on the Feast of Christ the King, we do not celebrate just Christ as the King of Heaven, but we celebrate, and proclaim to a world which rejects Him, His ruling over all. For while Christ is our True High Priest, as He follows the likes of Melchizedech of the Old Covenant, He is also our King. For the Psalmist tells us:

    "The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool. The Lord will send forth the sceptre of thy power out of Sion: rule thou in the midst of thy enemies. With thee is the principality in the day of thy strength: in the brightness of the saints: from the womb before the day star I begot thee. The Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech. The Lord at thy right hand hath broken kings in the day of his wrath. He shall judge among nations, he shall fill ruins: he shall crush the heads in the land of the many. He shall drink of the torrent in the way: therefore shall he lift up the head."

    The blessed Apostle Paul picks up on this in Hebrews, citing Christ as the fulfillment of this Psalm. Again, there is plenty more that could be expounded upon in this teaching, but there is only so much room, and besides, our role here is to compare the Propers of the Traditional and New Order. While that will also be done, we must look at the timing of such. For us in the Traditional Rite, the Feast is right before the end of the liturgical year, on the last Sunday of October prefacing the Feast of All Saints and All Souls. For those of us attached to the Rite of Tradition, the placing is perfect, and completely in line with what Pope Pius XI had in mind when he instituted this Feast in the universal calendar. As the liturgical year is not over yet, neither is our time. Yet for those in the Novus Ordo, the Feast is on the very last Sunday of the liturgical year. In today's Godless age of secularism, where anything that is Holy is targeted by the evil one, there is still time for us devoted Catholics to proclaim Christ as our King, and bring about His Kingship on earth. We may not live to see that day. Yet as long as there is still time, we should do everything we can to institute Christ's reign over all humanity. For the Novus Ordo, there is no time. The church of Vatican II basically makes the meaning into a joke by changing the Feast so that it occurs at the end. One could say, rather than looking at the now, we can just expect the Kingship of Christ to come in the End, in Heaven. While this will occur, we are also called right now, before the end, to serve this King, and proclaim His dominion over all. Which Mass inspires us Christians to fight? Which Mass treats Christ as a King Who rules?

    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. We shall begin with the respective Collects of each liturgy.

    Almighty and eternal God, Who hast wished to restore all things through Thy beloved Son, the King of the universe, graciously grant that all the families of the Gentiles separated by the wound of Sin, may be subjected to His most loving dominion. 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. Amen. (TM, Collect)

    Almighty and merciful God, you break the power of evil and make all things new in your Son Jesus Christ, the King of the universe. May all in heaven and earth acclaim your glory and never cease to praise you 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 following was one of those prayers where defenders of the Novus Ordo will point out the striking similarities between what is old and what is new, in their attempt in futility to demonstrate the Novus Ordo is not a radical break from the Roman liturgical tradition. Yet even when there are similarities, the Novus Ordo, in its politically correct ways, has to make a few omissions, and change a few words around. For the Rite of Tradition talks about those in the world not of Christ who suffer from the wound of Sin, and are separated from them. A clear reference to negative theology, the worlds separation from the King because of their sins. The Novus Ordo, putting the humanistic slant on things, talks about the joy of salvation, without showing us why we need salvation to begin with. While we need to speak about the joys of salvation, nobody is going to care about those joys, unless they realize the state they are in they need saving from. How is one saved from that condition? One escapes this condition by subjecting oneself to the loving dominion of Christ the King. Christ rules not with fear, but with love and mercy. While the Novus Ordo does mention Christ as King, the way in which He rules is not described to us. They also do not speak about who the King rules over. The Traditional Rite calls for those who are wounded by sin to recognize the dominion already in place, and to subject oneself to it, for the salvation of their souls. For Christ is a very active King. I shall only quote the readings from today, as both focus on the same thing, and the Novus Ordo shows with it's inclusion of more Scripture, showing more the Biblical basis for the idea of Christ's Kingship.

    Lesson from the Epistle of blessed Paul the Apostle to the Colossians. Brethren, we give thanks to God the Father, Who hath made us worthy to be partakers of the lot of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love. In Whom we have redemption through His blood, the remission of sins; Who is the image of the invisible God, the firstborn of every creature for in Him were all things created in Heaven and on earth visible and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by Him and in Him. And He is before all, and by Him all things consist. And He is the head of the body, the Church. Who is the beginning, the firstborn from the dead; that in all things He may hold the primacy: because in Him it hath well pleased the Father that all fullness should dwell; and through Him to reconcile all things unto Himself, making peace through the blood of His cross, both as to the things that are on earth, and the things that are in Heaven, in Christ Jesus Our Lord. Thanks be to God. (TM Epistle, Colossians 1:12-20)

    When all the elders of Israel came to David in Hebron, King David made an agreement with them there before the LORD, and they anointed him king of Israel. David was thirty years old when he became king, and he reigned for forty years: seven years and six months in Hebron over Judah, and thirty-three years in Jerusalem over all Israel and Judah. (NOM, First Reading, 2 Macc 7:1-2, 9-14)

    Second Reading is the same as the Traditional Mass, though a different biblical version, opting for the vulgar NAB.

    Now let us move on to the Gospels.

    At that time: Pilate said to Jesus: Art Thou the King of the Jews? Jesus answered: "Sayest thou this thing of thyself, or have others told it thee of Me?" Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered Thee up to me: what hast Thou done? Jesus answered: "My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence." Pilate therefore said to Him: Art Thou a king then? Jesus answered: "Thou sayest that I am a King. For this was I born, and for I this came I into the world; that I should give testimony to the truth, everyone that is of the truth, heareth My voice." (TM, Gospel John 18:33-37)

    The rulers sneered at Jesus 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." (NOM, Gospel, Luke 23:35-43)

    While both passages cover different aspects of Christ Kingship, I submit the one used by the Traditional one is more proper to the feast. For in the Feast of Christ the King, we know Christ as the strong King, greater than any King of this earth in His rule and dominion. The Traditional Gospel recounts one of Christ's encounters with Pilate, in which Pilate interrogates Christ on the charge of sedition to the Roman Empire. Why sedition? The charge raised against Christ was that he was a King, and would restore the Kingdom of David in Israel. That would make Him portrayed as a ruler set to oppose Caesar. This was indeed the only way the Jews could get Christ in trouble, for you cannot convict an innocent man without any evidence, so you have to lie about it. When pressed on these matters, Christ does not deny them, but presents the proper meaning to Pilate. For Christ is indeed a King, but not in the sense Caesar is. For no earthly ruler could have the power Our Blessed Lord possesses. Here Christ lays out exactly what He is doing. He is the icon of truth, and everyone knows the truth through Christ. While these words perplex Pilate, we understand them well enough. In another discourse, Pilate is told that he can wield no authority, unless God has given him that authority. Yet all authority on Heaven and earth has been given to Christ. Therefore, His Kingdom is over all creation. Compiled with other Biblical evidence, this proves Christ's Kingship in a nutshell. While the Novus Ordo demonstrates the merciful aspect of the King, it does not talk about who He rules over, or if it's really ruling over that Kingdom at all. Again, it is in what is not said that tells one more than enough about the intention of the architects of the new liturgy. In so doing this, the Vatican II church has joked with the sublime, becoming nothing more than a vernacular jester. Interesting enough, as Solange Hertz pointed out in a recent column in The Remnant, the word "vernacular" means "clown," ergo, similar to a court jester. That is why the title above - "The Vernacular Jester in Christ the King's Court" in a play on words of "A Connecticut Yankee in King Arthur's Court."

    The Secret and Prayers over the gifts being relatively similar, I will only note them here, followed by a comparison of the Postcommunion prayers.

    O Lord, we offer Thee this host for the reconciliation of humanity; grant, we beseech Thee, that Jesus Christ Thy Son our Lord, Whom we immolate in this sacrifice, will bestow on all Gentiles the gifts of unity and peace. 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. Amen. (TM, Secret)

    Lord, we offer you the sacrifice by which your Son reconciles mankind. May it bring unity and peace to the world. We ask this through Christ our Lord. Amen. (NOM, Prayer Over the Gifts)

    Fed with this immortal nourishment, we beseech Thee, O Lord, that we who glory to fight under the standard of Christ the King, may forever reign with Him on the heavenly throne. 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. Amen. (TM, Postcommunion)

    Lord, you give us Christ, the King of all creation, as food for everlasting life. Help us to live by his gospel and bring us to the joy of his kingdom, where he lives and reigns for ever and ever. Amen. (NOM, Prayer after Communion)

    The most noted difference one could make here is that the Rite of Tradition calls us to fight under the Standard of Christ's Kingship. When one fights under a standard, it is a banner that identifies them. Hence, it is a call for Catholics to fight under the standard of God. We are the Church Militant. As the armies of evil advance with their secular agenda, we rally behind the Cross, and fight on Earth those armies of the King. It paints the very reality of a supernatural war going on around us. For the prize of this war are not the things of this world, but souls. Therefore we Christians are called to fight under that banner, and in victory, we shall reap the benefits of that victory by reigning with Christ forever in heaven. The Novus Ordo gives no such clarion call to battle. For as we are frequently told, the Church has no enemies anymore, but partners in dialogue. While the evil one amasses his forces, the Church is laying down its arms. It talks about living the Gospel, but gives no indication of what living that Gospel is. The Traditional Rite tells us. Living the Gospel is to serve under Christ the King. In a battle, we all have our distinct roles. Some are caregivers, some are planners, and some are soldiers. Under the standard of Christ the King, everyone has their role. Yet that sounds a little too triumphant and militant for modern man's sensibilities as we are told. Interestingly enough, the religion modern man is flocking to is Islam, and they are on the march. Men follow courage, not wishy-washy political correctness. Let us pray as the Liturgical Year comes to a close, that we are given the courage to wage these battles and win more souls to the True Mass, which, having been divinely ordained, is clearly supreme over all man-made rites that threaten to undermine and diminish the true essence of the importance of the Sovereignty of Christ as Supreme King of all subjects.

Kevin Tierney

    November 21-22, 2004
    vol 15, no. 187
    Lex Orandi, Lex Credendi