SUNDAY-TUESDAY
November 28-30, 2004
vol 15, no. 190

Advent or Invent?

For the Traditional Rite, Advent links the beginning and the end while the New Order Rite, like a mad scientist, continues to reinvent itself, seeking to keep things as ambiguous as possible so today's church-goer can continue to do his own thing without anyone passing judgment. All part of the waiting game: wait and see which way the wind blows in the world.

      A Comparison of the Propers of the Traditional Latin Mass and the Novus Ordo

    by Kevin M. Tierney

for

      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 First Sunday of Advent Propers.

Editor's Note: For the full Proper of the Traditional SUNDAY MASS with the Latin included, see "Ad te levávi"

    FIRST SUNDAY OF ADVENT
    Traditional Proper compared to
    the Novus Ordo

    Though it is not directly related to Church matters per se, it is my hope each and every one of my readers had a blessed Thanksgiving. At this time of the Liturgical year, what we have to be grateful for increases every Sunday. For starting today we have the Season of Advent in both Rites. Advent has always been a special time for me. For it was with Advent the "anniversary" of myself coming to the Church, which will now be 5 years. I did not know much about the liturgy upon entering the Church, (and indeed, I still realize how much more I can learn!) but something that always struck me about this time was how I was privileged to join with all faithful Catholics of today and yesterday, in the Heavenly liturgy, awaiting the coming of our Savior. For Advent is a time of preparation. We do not recite the Gloria for this reason. For while we are glad, our true Glory does not come until Christ is born, which we celebrate at Christmas. What do we need to prepare for? Well we need to realize first why preparation is necessary.

    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. As we come into the liturgical season, the groundwork is laid in the first day of that season. Therefore we shall compare the Propers to show which gives a better sense of preparation. As the Introits both start with a call to trust in God, I shall move onto the Collects. We shall begin with the respective Collects of each liturgy.

    Stir up Thy power, we bseeech Thee, O Lord, and come : that from the threatening dangers of our sins. by Thy protection we may deserve to be rescued, and be saved by Thy deliverance. (TM, Collect)

    All-powerful God, increase our strength of will for doing good that Christ may find an eager welcome at his coming and call us to his side in the kingdom of heaven, where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (NOM, Opening Prayer)

    As this is the beginning of the liturgical year, we can see the Novus Ordo begins, as we saw from all those times before, by avoiding references to negative theology as much as possible. The Novus Ordo simply talks positive, only about what is good. When dealing with God you will certainly find only good, but when dealing with us, and our prayers to God, some negative things will be present. For in a petition to God, we are asking that He grant us something. Something is preventing us from obtaining this on our own, otherwise such a prayer would not be necessary. That something is sin. Sin threatens our very existence, that existence we are called to as God's creation. Not only must we be protected from it, but delivered from it. Yet something the Traditional Rite mentions and the New does not, is our worthiness to be delivered. While we can't be perfect, God will not deliver just anybody. He will not deliver those who quickly return to their former lives of sin. No, He protects us, and then with that protection, we are to live our lives in holiness, so that when the final day comes, we are worthy to be with Christ in His Kingdom. The New Rite talks of no need for deliverance or the threatning nature of our sins. What do we need to prepare for, if these two things do not exist? It turns to just waiting for Christ's coming at Christmas. Why are we waiting, what will come of that wait? Who knows, we're just waiting! The Epistles are the same, Romans 13:11-14, with the New Mass adding Is 2:1-5 for their first reading.

    This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. In days to come, the mountain of the LORD's house shall be established as the highest mountain and raised above the hills. All nations shall stream toward it; many peoples shall come and say: "Come, let us climb the LORD's mountain, to the house of the God of Jacob, that he may instruct us in his ways, and we may walk in his paths." For from Zion shall go forth instruction, and the word of the LORD from Jerusalem. He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. O house of Jacob, come, let us walk in the light of the LORD! (NOM, 1st reading IS 2:1-5)

    The Second Reading for the NOM and the Traditional selection for the Epistle is a rarity. Both are the same, save for the fact that the Traditional rite uses the Douay-Rheims version while the NOM uses the abominable New American Bible for their text. Though it is the same, note how words are changed to make sin not as vile.

    And that knowing the season; that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy: But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences. (TM, Epistle Romans 13: 11-14

    And do this because you know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed; the night is advanced, the day is at hand. Let us then throw off the works of darkness (and) put on the armor of light; let us conduct ourselves properly as in the day, not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy. But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.

    Now let us focus on the Gospels which also are quite similar but there is a difference that I will discuss below.

    And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves; Men withering away for fear, and expectation of what shall come upon the whole world. For the powers of Heaven shall be moved; And then they shall see the Son of man coming in a cloud, with great power and majesty. But when these things begin to come to pass, look up, and lift up your heads, because your redemption is at hand. And He spoke to them in a similitude. See the fig tree, and all the trees: When they now shoot forth their fruit, you know that summer is nigh; So you also, when you shall see these things come to pass, know that the kingdom of God is at hand. Amen, I say to you, this generation shall not pass away, till all things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. (TM, Gospel Luke 21:25-33)

    Jesus said to his disciples: "As it was in the days of Noah, so it will be at the coming of the Son of Man. In those days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. They did not know until the flood came and carried them all away. So will it be also at the coming of the Son of Man. Two men will be out in the field; one will be taken, and one will be left. Two women will be grinding at the mill; one will be taken, and one will be left. Therefore, stay awake! For you do not know on which day your Lord will come. Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come." (Gospel, NOM Matthew 24:37-44)

    The Gospels both gives us an important message: be ready; The Traditional Rite, by telling us to pay attention to the signs and wonders of the day. Even though the world is ending, and things get progressively worse and worse, while for those of this world it is a time of fear, for us it is a time of joy. Yet why is this passage connected with the beginning of the liturgical year, when it is a mark of the end times? For it connects the two together. For you cannot have the beginning, without the end as well. Both the beginning and the end occur the same way: Christ comes to this Earth. First as Savior, second as King and judge. While carrying the same theme, the Novus Ordo doesn't include the aspect of judgment. It simply tells us to prepare and make sure we're on "the right side" so to speak. Well, why do we need to be on the side of Christ? What happens to those who stress and fear the coming of God? For their kingdom ends, and the Kingdom of Christ rules supreme. It's not that the New Order gets this part wrong. No they don't. Though they might be on the right track, they don't go as far as the Rite of Tradition does in showing the significance of tying in Advent with the end of things. For this reform did not improve what was in existence, but gutted very rich theology and doctrine vital to the Christian life in that small passage of the Gospel.

    Now let us focus on the Traditional Secret and the NOM Prayers over the gifts, again being relatively similar, but reading between the lines we can see the chasm between the rites.

    May these holy Mysteries, O Lord, cleanse us by their powerful efficacy, and enable us to come with greater purity to Him who is their foundation. 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)

    Father, from all you give us we present this bread and wine. As we serve you now, accept our offering and sustain us with your promise of eternal life. Grant this through Christ our Lord. Amen (NOM, Prayer Over the Gifts)

    I submit that this prayer the New Rite uses is just a little too Protestant for the Catholic conscience, when compared with the prayer we had before. There is no idea of what the bread and wine are supposed to do here in the New Rite. No mention of sacramental power. Yet for the Traditional Rite, it explicitly states that the bread and wine which will become the Body and Blood of our Lord (signifed by the words "These mysteries") will cleanse us. The Novus Ordo asks for God to work within us, the Traditional Rite states how God will work within us, through those sacraments, in and of themselves. Nothing more is needed to make those sacraments work when the Christian is disposed to receiving them. Likewise, all we need do is turn to Christ, and He shall work within us. What is the purpose of the offering in the New Rite? Nothing is mentioned. For the Traditional Rite, it's for our very salvation we offer it, since while we are also cleansed by the Sacrament, the Sacrament draws us to the source, which is Christ. As the letter to the Hebrews tells us, if we, contrite of heart draw near to God, He will have mercy upon us. In making the change, the rich sacramental theology of that small prayer was absolutely gutted, and as we see so many times, replaced with nothing.

    Now I will concentrate on the Postcommunion Prayers.

    May we receive Thy mercy, O Lord, in the mdist of Thy temple : that we may with becoming honour prepare for the approaching solemnities of our redemption. 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)

    Father, may our communion teach us to love Heaven. May its promise and hope guide our way on earth. We ask this through Christ our Lord. Amen. (NOM, Prayer after Communion)

    Those of you who are gluttons for punishment or love reading an exercise in redundancy (that is, those who have been around since this column was first introduced) remember that when I started "Lex Orandi, Lex Credendi", it was a joint effort with my good friend and fellow Daily Catholic columnist Jacob Michael. Indeed, this concept of the column was his brainchild, which I later "stole" from him. (Or one could say I took it over, however you will.) Originally this column was appearing at our weblog Restore the Church, and this week came up. There is plenty more to read about this Sunday, and I invite everyone to do so by checking the link I give at the bottom. For now, I will allow Jacob to give his thoughts on the Prayer After Communion and the Post Communion.

       "Honest to God, I did not make up that Prayer After Communion. I copied it directly from the Vatican II Sunday Missal. The Traditional prayer stays focused on the purpose of the feast, the preparation of our souls for "the approaching feast" of Christmas, and so it asks God for "mercy."

       The Novus Ordo prayer just wanders off in some completely unrelated direction, requesting the rather cryptic: may the promise of our communion (whatever that may mean) teach us to love Heaven and guide our way on earth. Nothing too specific, thank you, because when we get too specific, we have to start getting into things like sin and human frailty, the need for mercy and the danger of damnation.

       Once again the Traditional liturgy points indubitably toward Heaven, teaching us true veneration and piety. And once again the perpetually "groovy," hippie liturgy of the Novus Ordo sends us off on an unrelated and irrelevant mystery trip.

       Peace, love, and togetherness, dude. Tune in, turn on, and drop out. (Jacob Michael, Examining the Orations on the weblog Restore the Church, November 25, 2003)

Kevin Tierney



    November 28-30, 2004
    vol 15, no. 190
    Lex Orandi, Lex Credendi