permission to reprint this
defining work has been granted by
Father James F. Wathen, O.S.J.
E-mail       Print
Chapter Four Part Fifteen


The Rite of Peace
Second Section

    Some may be inclined to accuse me of exaggerating. (in Father's last facetious example of his 'helpful hints' in First Part] That is because they have not admitted what the "New Mass" is when it is carried to its logical conclusions. What I have said above is descriptive of its true intentions, for which the evidence is so abundant it is hard to escape, which intentions are easily discernible in the very make-up of the "New Mass." The meaning is that no matter how this Improprieties carried out in a typical parish church, the same underlying implications are present and are having their effect.

    This fact should need no proving. But consider that according to the Code of Canon Law, only those who are in good standing in the Church should be allowed to participate in liturgical functions, that is, fulfill a role in the ceremonies. Others, such as excommunicated persons and non-Catholics may (or must, as the case may be) attend only. For the Rite of Peace, this injunction should also cover those who, though not excommunicated, are known to be living in sin. Since they are obviously rejecting the peace of Christ by their way of life, this should go without saying. Did not Our Lord say:

    "And if the son of peace be there, your peace shall rest upon him; But if not, it shall return to you." Luke 10:6
    What Catholic church is there today which does not encourage all in attendance to take part in the Rite of Peace? Such a question may strike the reader as unkind. That of course is the point. That it appears unkind is sufficient indication how the thinking of the "New Religion" has effected everyone. And yet, it was for just such reasons as we are speaking of that the kiss of peace ceased to be given among the lay people in the traditional Liturgy. Rather than violate the truth and the spirit of the ceremony on the one hand, and rather than be forced to exclude particular individuals on the other, it was found necessary so to abbreviate it.

    As mentioned earlier the "reformers" claim to be restoring this rite to its ancient usage. It serves their purpose not to recall that "in the Early Church" only believers were permitted to attend the Mass proper. As time went on, it was found advisable to have the men and women take separate places, the men on the one side, the women on the other. It need not be said that, in those days, according to the true spirit of worship, there was nothing of the "old home week" idea about the rite. Also, that women, dressed like street-walkers might be allowed to enter the church was unthinkable.

    It is plainly contrary to all reason for anyone and everyone to be permitted, even encouraged, to take part in such a ceremony. The peace of Christ cannot exist between His friends and those who, for whatever reason, refuse to accept His total sovereignty over them. His peace resides in the heart of the man who adheres to Him through the theological virtues of faith, hope, and charity. Peace is the fruit of such a relationship. Peace among men, the peace which is supposed to exist in the Catholic community, is the unity and harmony which exists among those who share this relationship of union with Christ. The union of all is in Christ. Christ Our Lord, then, is the source and bond of their unity. The Blessed Eucharist is both the cause and the perfect symbol of this unity, as the Church, the Mystical Body of Christ, is the visible embodiment of it. Such a communion of peace and love is impossible among people who are indisposed for, or uninterested in, or incredulous of the Mystery of the Eucharist and the Truth of Catholicism.

    Yet, the undeniable implication of the Rite of Peace in the "New Liturgy" is that no supernatural basis for peace, charity, or fraternity is necessary, or, as far as anyone can judge, even exists. It is no accident that while all the glad-handing is taking place, Christ (if the Consecration of the host has been valid) remains on the "altar" alone and unattended and almost certainly forgotten.

    Some may argue: "You are suggesting that to perform this rite is to neglect and dishonor Christ." I most certainly am. This "rite" falsely suggests that all the feigned and forced friendliness is in honor of Christ, Who is (allegedly) physically present on the "altar." My argument is very simple. This rite does not unite one with his neighbor in the Eucharistic Christ; it pits his neighbor against Christ. It says in effect that those present are failing in love if, during these most precious and solemn moments when Jesus of Nazareth is passing by, they do not turn away from Him and fuss over their brothers and sisters. This rite makes it an obligating, a strict duty of charity, to turn away from Christ and to devote oneself to the greeting and salutation of his fellows.

    It may be objected: "But in the 'Old Mass' there was the kiss of peace. This is just the same thing, except that now all the people participate." I have already discussed some of the ways in which the Rite of Peace in the "New Mass" is not at all the same thing as the kiss of peace in the True Mass, in that it includes everyone present, regardless of his condition of soul and relationship to the Church. If there had been any dishonor to the Divine Majesty in the ceremony of the kiss of peace as it has been practiced in the Church for many, many centuries, the great saints would have prevailed upon the Popes to suppress it. The old rite needs no defense.

    What I am saying here is that the Rite of Peace in the "Novus Ordo" is something patently and intrinsically different. It is indefensible. It is another and most striking instance of how, by seemingly minor adjustments, the "New Mass" has the people worshipping themselves, instead of God. "The people is Ball." If there is any time in the whole "mass" when absolutely no need exists for those present to concern themselves with each other and begin to act as if, after having been together since the beginning of the service, they have just discovered long-lost friends, if there is any time, I say, it is at this period of the "mass." Otherwise nothing could prevent them from spending the rest of the day with each other once "mass" is over, just a few moments later. Imagine it: at just the time when every mind and heart should be bent on the adoration of Christ and preparation for Communion, all are supposed to begin to "pal around" with each other! The "liturgists" have the nerve to call this a symbolic action. It is that indeed; it is an incomparable symbol of the scorn Satan has for the Blessed Jesus and those who adore Him.

    The only thing truly required of those present for the new Rite of Peace is that they join in, which suggests another unaccidental turn-about: those who perceive the sacrilegious impiousness of this light-headed socializing and who for reasons of conscience refuse to participate, those who do cherish their union with Christ enough not to offend Him thus, become, by their refusal, outsiders! They are regarded as uncooperative, uncharitable, and even defiant of the laws of the Church, and, incredible to say, as irreverent! It should be plain that the true basis of this "love-making," as the "New Order" imposes it, is simply "being human" and not minding participation in it. In a word, the thing is sheerest paganism. Indeed, it is worse because it claims to be religious; pagans usually know the difference. The Rite of Peace celebrates a fiction, a falsity! It implies that Christ is present and is imparting His own Spirit of love and joy to all who are taking part in an act which He cannot but find hypocritical and loathsome.

    Not only is there nothing in this silliness worthy of Christ's truth, but we must see it as really a form of Revolutionary "Sensitivity Training." These words have gotten to be a technical term. "Sensitivity Training" refers to contrived situations in which people, knowingly or otherwise, are subjected to a process of "depersonalization," or better, "communization." In such situations, they are seduced into saying and doing things which implicitly, sometimes very explicitly, go counter to their own personal beliefs, clear knowledge, and natural inclinations. They are cornered into violating their own natures and personalities and consciences.

Next Issue: Chapter Four - part sixteen H. The Rite of Peace - third section

For installments to date, see Archives of The Great Sacrilege

See INTRODUCTION for an explanation of this work.

by Fr. James F. Wathen, O.S.J.
Return to Homeport