| Chapter Four |
THE "NEW MASS"
See EDITOR'S NOTE for an explanation of this work.
"Nevertheless send now, and gather unto me all Israel, unto mount Carmel, and the prophets of Baal four hundred and fifty, and the Prophets of the groves four hundred, who eat at Jezabel's table."
3 Kings 18:19 The "New Mass" of Baal
One can analyze the "New Mass" properly only by comparing it with that which its creators claim it is, the Mass of the Roman Rite. When Catholics now go to "mass," their habit is to see what is not there. The reason is, they have all but forgotten what the True Mass, and what they see is a resemblance of it. They read meanings into words which the words they hear do not say, while they fail to advert to what the words do say. In this way, the real objectives of the "vernacular movement" are realized. It does not occur to the faithful that their children, not having the mental background they do, are better able to see the thing as it is, for they see only what is there, and hear only the words which are spoken. The people do not wish to awaken to what has happened (and is still happening). They live in a fictitious world, and they resent any effort to jolt them out of it. Such an awakening would cause them a great problem, a great host of problems, every kind of friction, inconvenience, and readjustment. And it would impose such noisome burdens.
While the True Mass was being withdrawn from them, the people watched and endured it helplessly, uncomprehendingly, resignedly. And all the while it was being done, they were being "re-educated": on the one hand, while the True Mass was being hidden from view, erased from their memory, every kind of irreverent, pseudo-liturgical, and specious criticism was being made against it by their clerical indoctrinators; on the other hand, as the parts of the Replacement were being eased in, various and sundry equally implausible rationalizations were being pumped into their bewildered brains. Those who showed mistrust and suspicion or who raised objections were subjected to withering scorn. Even now, most Catholics are unaware of the immeasurable dissimilarity between the True Mass and its perfidious Plagiarism. They really think that the main differences are a change in language and the turning around of the altar. Three other factors contributed to their subversion. For one thing, the language of the "New Mass" sounds truly pious and prayerful. For another, everything abut the "new religion" is decidedly easier, pleasanter, friendlier, more casual-and, at times, simply great fun! And most insidious of all is the argument that the changes are good if you like them. "If you like them!" This means you are praying better. If the new way makes you feel better, your worship is bound to be better. The one question never allowed was whether God approves of this "New Religion." Of course, it does not matter, for "The People is Baal."
We will observe how much of the True Mass was completely thrown aside. Indeed, only the spindliest skeleton of the Mass was kept and fragments of some few prayers. And even these were so rephrased and distorted that anyone should be able to recognize the fiendish malice of the "formulators." All was done with the deliberate intention of deceiving the faithful; of destroying their faith; of disposing them of all sense of reverence, all sense of "the Holy" (desacralization is the "reformers'" word for it); and of slyly inculcating the tenets of the "New Religion" at the same time. This is not to mention the rascals' own need to vent their blasphemous attitude toward what they were secretly and cynically mocking and their satanic delight at seeing us to take to it like drinkers after a bottle. So artificial is the "New Mass" that, upon studying it, one would judge it was drafter y shady characters with scratch-pads huddled around a table. (The same can be said of the other ritualistic recipes with which we are being regaled almost monthly).
It seems neither necessary nor advisable to attempt a line-by-line analysis of the "New Mass." We shall be looking at the Latin version fro the point of its structure. But since Latin is almost never used, some attention must be given to certain of the prayers in their English "translations." When we come to the "Consecration" part of this unbelievable Curio, we must look at both the Latin and the English forms because, problematical as the Latin is, the English is worse. Following is the way we have divided the study:
C. The Changing of the Canon
D. The New Form of Consecration:
1. The Epiclesis and the Form of Consecration
2. "Mysterium Fidei"
3. "Haec Quotiescumque"
4. "Pro Multis"
E. Validity and Liceity
F. The Dishonoring of Mary
G. The Purpose of Archaism
H. The Rite of Peace
I. The "Communion"
K. The Language of the "New Mass