APOSTOLIC CONSTITUTION
ISSUED BY HIS HOLINESS POPE PAUL VI
MISSALE ROMANUM
ON NEW ROMAN MISSAL
The Roman Missal,
promulgated in 1570 by Our predecessor, St. Pius V, by decree of the Council of
Trent,(1) has been received by all as one of the numerous and admirable fruits
which the holy Council has spread throughout the entire Church of Christ.( Lionel : The Council of Trent was Feeneyite). For four centuries, not only has it furnished the priests of the Latin
Rite with the norms for the celebration of the Eucharistic Sacrifice, but also
the saintly heralds of the Gospel have carried it almost to the entire world.
Furthermore, innumerable holy men have abundantly nourished their piety towards
God by its readings from Sacred Scripture or by its prayers, whose general
arrangement goes back, in essence, to St. Gregory the Great.
Since that time
there has grown and spread among the Christian people the liturgical renewal
which, according to Pius XII, Our predecessor of venerable memory, seems to
show the signs of God's providence in the present time, a salvific action of
the Holy Spirit in His Church.(2) This renewal has also shown clearly that the
formulas of the Roman Missal ought to be revised and enriched. The beginning of
this renewal was the work of Our predecessor, this same Pius XII, in the
restoration of the Paschal Vigil and of the Holy Week Rite,(3) which formed the
first stage of updating the Roman Missal for the present-day mentality.
The recent Second
Vatican Ecumenical Council,(Lionel : Vatican Council II is interpreted
with Cushingism by Pope Paul VI, it is important to note) in promulgating the Constitution Sacrosanctum Concilium, established the
basis for the general revision of the Roman Missal (Lionel: The Prayer
Book in English published in Boston and approved by many Bishops Conferences is
Cushingite and not Feeneyite. It does not affirm the strict interpretation of
the dogma extra ecclesiam nulla salus and the Athanasius Creed. It is used by
the Missionaries of Charity here in Rome.The change is justified in the book with
Vatican Council II ‘an ecumenical Council’. ) in declaring
"both texts and rites should be drawn up so that they express more clearly
the holy things which they signify";(4) in ordering that "the rite of
the Mass is to be revised in such a way that the intrinsic nature and purpose
of its several parts, as also the connection between them, can be more clearly
manifested, and that devout and active participation by the faithful can be
more easily accomplished";(5) in prescribing that "the treasures of
the Bible are to be opened up more lavishly, so that richer fare may be
provided for the faithful at the table of God's Word";(6) in ordering,
finally, that "a new rite for concelebration is to be drawn up and
incorporated into the Pontifical and into the Roman Missal."(7)
One ought not to
think, however, that this revision of the Roman Missal has been improvident.
The progress that the liturgical sciences has accomplished in the last four
centuries has, without a doubt, prepared the way. After the Council of Trent,
the study "of ancient manuscripts of the Vatican library and of others
gathered elsewhere," as Our predecessor, St. Pius V, indicates in the
Apostolic Constitution Quo primum, has greatly helped for the revision of the
Roman Missal. Since then, however, more ancient liturgical sources have been
discovered and published and at the same time liturgical formulas of the
Oriental Church have become better known. Many wish that the riches, both
doctrinal and spiritual, might not be hidden in the darkness of the libraries,
but on the contrary might be brought into the light to illumine and nourish the
spirits and souls of Christians.(Lionel: If the 16th century Roman
Missal is used at the Novus Ordo Mass, the Mass becomes Feeneyite. There is no
rupture with Tradition before 1949)
Let us show now,
in broad lines, the new composition of the Roman Missal. First of all, in a
General Instruction, which serves as a preface for the book, the new
regulations are set forth for the celebration of the Eucharistic Sacrifice,
concerning the rites and the functions of each of the participants and sacred
furnishings and places.
The major
innovation concerns the Eucharistic Prayer. If in the Roman Rite, the first
part of this Prayer, the Preface, has preserved diverse formulation in the
course of the centuries, the second part, on the contrary, called "Canon
of the Action," took on an unchangeable form during the fourth and fifth
centuries; conversely, the Eastern liturgies allowed for this variety in their
anaphoras. In this matter, however, apart from the fact that the Eucharistic
Prayer is enriched by a great number of Prefaces, either derived from the
ancient tradition of the Roman Church or composed recently, we have decided to
add three new Canons to this Prayer. In this way the different aspects of the
mystery of salvation will be emphasized and they will procure richer themes for
the thanksgiving. However, for pastoral reasons, and in order to facilitate
concelebration, we have ordered that the words of the Lord ought to be
identical in each formulary of the Canon. Thus, in each Eucharistic Prayer, we
wish that the words be pronounced thus: over the bread: ACCIPITE ET MANDUCATE
EX HOC OMNES: HOC EST ENIM CORPUS MEUM, QUOD PRO VOBIS TRADETUR; over the chalice:
ACCIPITE ET BIBITE EX EO OMNES: HIC EST ENIM CALIX SANGUINIS MEI NOVI ET
AETERNI TESTAMENTI, QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM
PECCATORUM. HOC FACITE IN MEAM COMMEMORATIONEM. The words MYSTERIUM FIDEI,
taken from the context of the words of Christ the Lord, and said by the priest,
serve as an introduction to the acclamation of the faithful.
Concerning the
rite of the Mass, "the rites are to be simplified, while due care is taken
to preserve their substance."(8) Also to be eliminated are "elements
which, with the passage of time, came to be duplicated, or were added with but
little advantage,"(9) above all in the rites of offering the bread and
wine, and in those of the breaking of the bread and of communion.(Lionel : Also eliminated were references which indicate that other
religions are not paths to salvation and that there was exclusive salvation in
only the Catholic Church)
Also, "other
elements which have suffered injury through accidents of history are now to be
restored to the earlier norm of the Holy Fathers"(10): for example the
homily,(Lionel:
The homily can no more be ecclesiocentric . It has to accept the new
moral theology based upon Vatican Council II Cushingite. Even the Cushingite New
Ecumenism and New Ecclesiology have to be accepted and presented in the homily. )(11) the "common prayer" or "prayer of the
faithful,"(12) the penitential rite or act of reconciliation with God and
with the brothers, at the beginning of the Mass, where its proper emphasis is
restored.
According to the
prescription of the Second Vatican Council ( Lionel :
interpreted irrationally and not rationally. So it is deceptive. The choice is
unethical ) which prescribes that "a more representative
portion of the Holy Scriptures will be read to the people over a set cycle of
years,"(13) and of the readings for Sunday are divided into a cycle of
three years. In addition, for Sunday and feasts, the readings of the Epistle
and Gospel are preceded by a reading from the Old Testament or, during
Paschaltide, from the Acts of the Apostles. In this way the dynamism of the
mystery of salvation,(Lionel : There is a ‘new mystery of salvation’
and it is heretical and schismatic ) shown by the text
of divine revelation, is more clearly accentuated. These widely selected
biblical readings, which give to the faithful on feast days the most important
part of Sacred Scripture, is completed by access to the other parts of the Holy
Books read on other days.
All this is wisely
ordered in such a way that there is developed more and more among the faithful
a "hunger for the Word of God,"(14) ( Lionel : The
Word of God has to be presented with Feeneyism and not Cushingism. Tradition was Feeneyite. ) which, under the guidance of the Holy Spirit, (Lionel :
Cushingism cannot be Magisterial ) leads the people of the New
Covenant to the perfect unity of the Church.(Lionel: There
cannot be unity with Cushingism. With Cushingism there is liberalism. It is
foreign. It divides) We are fully confident that both priests and faithful
will prepare their hearts more devoutly and together at the Lord's Supper,
meditating more profoundly on Sacred Scripture, and at the same time they will
nourish themselves more day by day with the words of the Lord. It will follow
then that according to the wishes of the Second Vatican Council ( Lionel: Sacred Scripture before 1949 was Feeneyite. Today it is
Cushingite) , Sacred Scripture will be at the same time a
perpetual source of spiritual life, an instrument of prime value for
transmitting Christian doctrine and finally ( Lionel: Doctrine is today Cushingite and not Feeneyite) the center of all theology.(Lionel: There is a New Theology in the
Catholic Church today which is Cushingite. The 1949 Letter of the Holy Office
was Cushingite. Vatican Council II was also interpreted with Cushingism by Pope
Paul VI).
In this revision
of the Roman Missal, in addition to the three changes mentioned above, namely,
the Eucharistic Prayer, the Rite for the Mass and the Biblical Reading, other
parts also have been reviewed and considerably modified: the Proper of Seasons,
the Proper of Saints, the Common of Saints, ritual Masses and votive Masses. In
all of these changes, particular care has been taken with the prayers: not only
has their number been increased, so that the new texts might better correspond
to new needs, but also their text has been restored on the testimony of the
most ancient evidences. For each ferial of the principal liturgical seasons,
Advent, Christmas, Lent ( Lionel. The Good Friday Prayer for the
Conversion of the Jews was Feeneyite. It is no more there).and Easter, a proper prayer has been provided.
Even though the
text of the Roman Gradual, at least that which concerns the singing, has not
been changed, still, for a better understanding, the responsorial psalm, which
St. Augustine and St. Leo the Great often mention, has been restored, and the
Introit and Communion antiphons have been adapted for read Masses.
In conclusion, we
wish to give the force of law to all that we have set forth concerning the new
Roman Missal. In promulgating the official edition of the Roman Missal, Our
predecessor, St. Pius V, presented it as an instrument of liturgical unity and
as a witness to the purity of the worship the Church.(Lionel. The New
Missal is divisive. It pits liberals versus traditionalists in the Catholic Church). While leaving room in the new Missal, according to the order of the Second
Vatican Council, "for legitimate variations and adaptations,"(15) (Lionel. He is referring to Cushingite adaptions which did away with the
dogma extra ecclesiam nulla salus) we hope nevertheless that the
Missal will be received by the faithful as an instrument which bears witness to
and which affirms the common unity (Lionel: Disunity for Catholics. There are new
doctrines and a new theology created with a fake premise and inference.- Lionel Andrades) of all. Thus, in the great diversity of languages, one unique prayer will
rise as an acceptable offering to our Father in heaven, through our High-Priest
Jesus Christ, in the Holy Spirit.
We order that the
prescriptions of this Constitution go into effect November 30th of this year,
the first Sunday of Advent.
We wish that these
Our decrees and prescriptions may be firm and effective now and in the future,
notwithstanding, to the extent necessary, the apostolic constitutions and
ordinances issued by Our predecessors, and other prescriptions, even those
deserving particular mention and derogation.
Given at Rome, at
Saint Peter's, Holy Thursday, April 3 1969, the sixth year of Our pontificate.
PAUL VI, POPE
NOTES
1. Cf. Apost.
Const. Quo primum, July 13, 1570.
2. Cf. Pius XII,
Discourse to the participants of the First International Congress of Pastoral
Liturgy at Assisi, May 22, 1956: A.A.S. 48 (1956) 112.
3. Cf. Sacred
Congregation of Rites, Decree Dominicae Resurrectionis, February 9, 1951: A.A.S. 43
(1951) 128ff.; Decree Maxima Redemptionis nostrae mysteria, November 16,
1955: A.A.S. 47 (1955) 838ff.
4. Vatican
Council, Const. on the Sacred Liturgy, Sacrosanctum Concilium, art. 21: A.A.S. 56
(1964) 106.
5. Ibid., art.
50: A.A.S. 56 (1964) 114.
6. Ibid., art.
51: A.A.S. 56 (1964) 114.
7. Ibid., art.
58: A.A.S. 56 (1964) 115.
8. Ibid., art.
50: A.A.S. 56 (1964) 114.
9. Ibid.
10. Cf. Ibid.
11. Cf. Ibid.,
art. 52: A.A.S. 56 (1964) 114.
12. Cf. Ibid.,
art. 53: A.A.S. 56 (1964) 114.
13. Ibid., art.
51: A.A.S. 56 (1964) 114.
14. Cf. Amos 8:11.
15. II Vatican
Council, Const. on the Sacred Liturgy, Sacrosanctum Consilium, art. 38: A.A.S. 56
(1964).
____________________________________
Even when offered in Latin, the Novus Ordo Missae is radically different from the TLM in its prayers and gestures, so much so that Thomistic theologian and liturgical scholar Dr. Peter Kwasniewski and others have argued that it is “a different rite.” The Novus Ordo has excised many prayers; watered-down existing prayers by, for example, cutting expressions of sorrow for sin and petitions for mercy; and it has made much less clear the nature of the Mass as Christ’s own sacrifice. Priests and theologians argue these Masses are thereby qualitatively different with respect to the worship they render to God, the faith formation of attendees, and even potentially the graces they produce.
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