MONDAY-SUNDAY
December 10-16, 2001
volume 12, no. 160

Our Blessed Mother and the Return to Holiness

by Cornelia R. Ferreira

    Reprinted with permission of Catholic Family News, see Editor's Notes below.
Installment Two

The Inclusive Meal

    Very often one hears that the reason for this or that change is, "We are going back to how it was done in the early Church." Pius XII encountered this trend, which he termed "liturgical antiquarianism." "Antiquarianism" is an interesting word that not merely denotes an erroneous return to antiquity, but also contains within itself the word "Arian." The Arian heresy of the 4th Century denied the Divinity of Our Lord Jesus Christ and took down with it the vast majority of Churchmen. The liturgical, doctrinal and moral errors of today can all be traced to the denial of Jesus Christ's Divinity in His Word, in the Holy Eucharist, and in His Church with her Divinely-given structure, authority and powers.

    In explaining the error of liturgical antiquarianism, Pope Pius said, "It would be wrong, for example, to want the altar restored to its ancient form of table; to want black eliminated from the liturgical colors, and pictures and statues excluded from our churches; to require crucifixes that do not represent the bitter sufferings of the Divine' Redeemer . . ." He added, "It is a wicked movement, that tends to paralyze the sanctifying and salutary action by which the liturgy leads the children of adoption on the path to their Heavenly Father." [5] Even the choice of the word "paralyze" is very interesting because Our Lady of Good Fortune predicted that for those trying to resist today's heresies, "there will come moments when everything seems lost and paralyzed."

    Besides changing Mass to Liturgy, altar to table, and priest to presider, there have been many other terminology changes that have reintroduced Protestant heresies regarding the Eucharist. Implying a disbelief in Transubstantiation and the Real Presence, the Sacred Species after consecration are termed merely bread and wine, or bread and cup. The adjective "consecrated" might be used occasionally, but "Sacred Species" is not seen.

    A major heresy came into being when "congregation" was changed to "assembly," defined as "that family of hungry children who desire to be filled with God's life like the Communion cups themselves." [6] This hungry family then attends a feast, meal or banquet, not the sacrifice of Jesus offered by Himself through the hands of His priest to His Father. Making this heresy quite obvious, liturgy expert Fr. Michael Kwatera, O.S.B., tells "eucharistic ministers: "Your demeanor should be that of a caring host or hostess, not that of a soldier presenting the colors at grave side" - i.e., perish any thoughts of the Crucifixion. Communicants are the "guests" and ministers are advised to receive Communion after everyone else to "show your guests that you value them." [7]

    The emphasis on the Mass as a meal is seen as crucial to effecting a feeling of oneness and community in the parish. A booklet of instructions for the "Parish Renewal Weekend" - bearing "the Imprimatur' of the Primate of Ireland - tells Catholics: "When we go to Mass we have to focus on the people. One of the most important aspects of a weekday Mass is the people we experience there." We should get to Mass five to ten minutes early - "so we have a chance to talk to people. That is very important. It has to be a meal, and a meal is not just a feeding. A meal includes people. So in going to Mass, we have to include the people; we have to have a relationship with them. Otherwise, we are really depriving ourselves of the fullness of what the Eucharist truly is. Once we start taking the Eucharist seriously as a true meal with one another, we will start to understand each other better" and be "more willing to let each other into our lives." The family meal at home is "one of the best forms of preparing for the Eucharist." Even if living alone, we should "break bread with other Catholics on a regular basis" as they are "members of our wider family." [8]

    Now the offspring of a duck can only be another duck, and that of an elephant an elephant. In the same way, the Novus Ordo Mass, constructed with the help of Protestants, at the behest of Pope Paul VI, [9] can only be a Protestantized service and thus the seed-bed of heretical beliefs and practices. The parallels with the "great onslaught" made by the first Protestants upon the Mass can be seen in this description of the latter, written before Vatican II:

    "Although the Mass was not singled out as a thing to be destroyed from the first, it was soon seen that there was no room for it in Protestantism, and that, if the religious revolt were to make headway and have any logical justification at all, the sacrifice of the Mass must be utterly abolished . . . Therefore, when once the Protestant leaders had adopted the doctrine of justification by faith only, and had thrown over the reality of sanctifying grace as the supernatural life of the soul, there was nothing for it except to give up belief in . . . grace-producing Sacraments. So the Real Presence and Transubstantiation had to go, and the Eucharist had to lose altogether its sacrificial character and be retained simply as a memorial of the Last Supper . . ." [10]

        Making the people and the banquet the focus of the Mass denies its true sacrificial character and implies it is only a commemoration of Christ's sacrifice on the Cross and a memorial of the Last Supper; it also insinuates that private Masses, in which only the priest receives Communion, are imperfect sacrifices and illicit. These errors were condemned by the Council of Trent: [11] "If anyone says that in the Mass a true . . . sacrifice is not offered to God, or that the act of offering is nothing else than Christ being given to us to eat; if anyone says that the sacrifice . . . is a mere commemoration of the sacrifice consummated on the Cross, but not one of propitiation; if anyone says that Masses in which the priest alone communicates Sacramentally are illicit and are therefore to be abrogated: let him be anathema."

    Pope Pius XII condemned "the sophistical contention that the Mass besides being a Sacrifice is also the banquet of a community of brethren," which can only be a licit sacrifice if the faithful receive Communion, "regarded as the culminating point of the whole celebration." [12] Catholics by their Baptism are already united in Faith and charity; chumminess at Mass and the universal reception of Communion are not necessary for "unity."

A Roll Call of Leaders

    Now, full participation by the laity at Mass used to mean uniting oneself with the priest and offering the Holy Sacrifice in union with Our Lady of Sorrows on Calvary, as an act of supreme adoration and thanksgiving; as a sacrifice of propitiation, i.e., in satisfaction for one's own sins and in reparation for the sins of others; and finally, in petition for our needs. [13] Many traditional prayer books suggested pious thoughts and prayers to help one enter into the spirit of the Holy Sacrifice, Pope St. Pius X recommended following the priest in the prayers and ceremonies which he performs:

    "The Holy Mass is a prayer itself, even the highest prayer that exists. It is the Sacrifice, dedicated by our Redeemer at the Cross, and repeated every day on the altar. If you wish to hear Mass as it should be heard, you must follow with eye, heart and mouth all that happens at the altar . . . You have to associate your heart with the holy feelings which are contained in these words [said by the priest] and in this manner you ought to follow all that happens at the altar. When acting in this way you have prayed Holy Mass." [14]
    So strongly, did Blessed Padre Pio identify with Jesus on the Cross during the Holy Sacrifice, that when asked how he could remain standing for so long on the bleeding wounds of his feet, he replied that he wasn't standing, he was hanging! He also used to cry very much at Mass, and his face expressed terrible suffering when he pronounced with great effort the words of Consecration. Father Stefano Manelli, in his inspiring book, Jesus, Our Eucharistic Love, says the soldiers at the foot of the Cross "thought only of the game of dice, heedless of the atrocious spasms of Jesus dying!" This same attitude, he observes, "is the distressing impression that we get when seeing a so-called 'rock' Mass, celebrated to the rhythm of guitars playing profane . . . tunes with women in indecent clothes and youths in the most strange fashions." [15]

    Without a doubt, the participation in today's Mass, in most churches, indicates a radically different focus from barely thirty years ago. With Jesus in the tabernacle no longer visible, most congregations have lost sight of Jesus on the Cross. With the focus being the community and the banquet, today participation means accepting the "call" and the "challenge" to a "leadership role" at this feast. This means becoming one of the chief "liturgical ministers" - a lector, cantor, music minister, liturgy designer, eucharistic minister, cup minister [16] - and, I guess, dance ministers now. There are any number of lesser "ministries" also, such as those of ushers, servers, greeters, hospitality, etc.

    Many good people have been led to believe that they have to have a "ministry" in order to serve the Church. They truly believe they are helping remedy a priest shortage or at least taking some of the load off the pastor. Unfortunately, no matter how altruistic their motives, they are what Lenin would term "useful idiots," as they are helping the modernist agenda of using a plethora of lay ministries to destroy the ordained priesthood - and the very identity of the Church herself. In the next installment we will look at that major source of sacrilege arid blasphemy against the Holy Eucharist------Communion in the hand.

4. J. Grant Swank, Jr., "Focusing on Worship," Eucharistic Minister, October 1999, p. 8.

5. Encyclical letter on Christian Worship Mediator Dei, 20 November 1947, secs. 66, 68 (emphases added).

6. Father Michael Kwatera, O.S.B., The Ministry of Communion (Collegeville, MN: The Liturgical Press, 1983), p. 20. When he wrote his book, Fr. Kwatera was director of liturgy at St. John's Abbey, Collegeville, taught theology at St. John's University, and conducted workshops on liturgical ministries.

7. Ibid., pp. 32-33.

8. Father Charles A. Gallagher, S.J., Being the Body of Christ (Elizabeth, NJ: The Parish Renewal Weekend, 1978), pp. 27, 29-31. This booklet, rife with heresy, bears the Imprimatur of Archbishop Dermot Ryan of Dublin, Primate of Ireland.

9. Michael Davies, Liturgical Shipwreck: 25 Years of the New Mass (Rockford, IL: Tan Books and Publishers, Inc., 1995), p. 2. 10. Father B. V. Miller, "The Eucharistic Sacrifice," in Canon George D, Smith, ed., The Teaching of the Catholic Church, 2d ed. (London: Burns and Oates, 1952), p. 893.

11. Henry Denziger, The Sources of Catholic Dogma, 30th ed., trans. Roy J. Deferrari (St. Louis, MO: B. Herder Book Co.,1957), nn. 948, 950, 955; cf. the similar error Of the pseudo-Synod of Pistoiathat was condemned by Pius VI in 1794: n. 1528.

12. Mediator Dei, secs.119-21.

13. The Precious Blood and Family Prayer (Pembroke, Ont.: Precious Blood Monastery, n.d.), pp. 28-29; cf. the "Indulgenced Prayer Before Mass" found in traditional missals.

14. Father Sylvester Juergens, S. M., The New Marian Missal for Daily Mass (Mechlin, Belgium: 1959), p. 609.

15. Father Stefano Manelli, O.F.M. Conv., Jesus, Our Eucharistic Love (Niagara Falls, NY: St. Monica Publishing, n.d.), pp. 28-30. 16. Cf. Pat Marrin, "Servants Worthy of the Name," Eucharistic Minister, p. 1 ; Fr. Kwatera, pp. 13, 19, 31, 35.

Next Issue: Installment Three.

    EDITOR'S NOTES: We have received the gracious permission of John Vennari, editor of Catholic Family News to reprint various articles that have appeared in his publication that would be of interest to our readers. We urge you to subscribe to John's excellent monthly publication for only $20 a year by calling 1-905-871-6292 or e-mail them at CFN.

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December 10-16, 2001
volume 12, no. 160
THE SANITY OF SANCTITY

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