What to Expect at the Mass

What to Expect at the Mass

Everything is done in our chapel to keep the worshipper's attention focused on the presence of our Lord on His altar. The rosary recited by a group of worshippers before Mass, the lack of conversation inside the sanctuary, the traditional music of the organ and choir, the modest dress and many beautiful feminine head coverings that reflect our reverence, and the compact and easy-to-use Latin-English Missals available to all in the vestibule—all help to focus our attention on the altar and the prayers and movements of the holy Mass.
QUIET– You may notice the silence. We talk in the vestibule, on the spacious balustrade landing at the top of the steps to the chapel, in the arcade at the side of the chapel, or in St. Vincent's quad. We try to refrain from talking in the presence of our Lord in the Tabernacle, to set this sacred space apart and so that others may pray.
MUSIC – You will hear music from the sacred treasury of the Holy Catholic Church—Gregorian chant and sacred polyphony sung by our schola and the gorgeous harmonies from the rich history of liturgical organ music. At a first visit, many people can be seen looking around trying to figure out where the beautiful music is coming from; we use our choir loft.
DRESS – Please dress modestly out of respect for the Lord and others.
COMMUNION ON THE TONGUE – Simply kneel on the cushion at the communion rail, with your hands clasped for prayer. Father stands in front of you, he will be saying the same words you are used to hearing in the Novus Ordo, but in Latin. In the Extraordinary Form you do not need to say "Amen." As Father finishes speaking, simply open your mouth, extend your tongue about an inch and Father will place the Host on your tongue.

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POSTURES

Dr. John M. Haas, Founder and President of the International Institute for Culture, has spoken of how certain of our practices made such an impression on him before he became Catholic. He has written of how the "adverting to Our Lord" manifest in the Catholic custom of bowing the head in honor of the Real Presence when passing a Catholic church affected him.
Catholics live in a world imbued with supernatural truths, beauty, and tradition: some profound, some a source of comfort, others the source of light-hearted humor. Catholic practices make up the daily life of a Catholic individual and a Catholic society. The morning offering, the invocation of Jesus, Mary and Joseph, the sprinkling of holy water on children at bedtime, the incantation to Saint Anthony ("Tony, Tony, come around; something's lost and can't be found"), the pleas to Saint Jude to prevent a bankruptcy, the novenas for a sick spouse. All of these many practices fill the lives of the faithful, enrich, comfort, and orient them. Often it is difficult to trace their origin. Often the ones which seem most intimate and natural to a people were never even introduced by ecclesiastical authority. They emerged as natural, faith-filled expressions of love or joy or thanksgiving or grief or desperation. The one characteristic these Catholic practices all seem to share is their ability to turn people away from the mundane, the worldly, the everyday, and direct them toward the sacred, the transcendent, the eternal.
Below are instructions on some of these ways of "adverting to Our Lord" by the use of posture and gesture.

Bow of the Head

How:

Simply lower your chin toward your throat and hold a moment

When:

When you pass by a Church, bow your head and make the Sign of the Cross to honor the Real Presence of Christ in the tabernacle. Any time you hear the Name "Jesus" (note that "Christ" is His title, meaning "Anointed One"; there is no need to bow the head at just the mention of the word "Christ"). Men should remove their hats and bow their heads when passing a church or when His Name is spoken; this practice is for both inside and outside of Mass. All Catholics bow their heads at these times (yes, if you're having a casual conversation with someone on a bus or train and you pass a church or mention His Name, you actually are supposed to bow your head, removing your hat if you are a man). Cross yourself and bow the head when the priest and the Crucifer walk down the aisle before and after Mass. After Mass, as the priest leaves the Altar, it is also customary to pray for him. (Some make a profound bow instead at these times). Not commonly known and practiced: any time you hear "Father, Son, and Holy Ghost (or "Holy Spirit")" mentioned together; any time you hear the name of Mary; and, during Mass, when the name of the Saint in whose honor the Mass is being celebrated.

Striking of the Breast

How:	With either a fist or with the tips of the fingers, held close together, strike your chest over the heart to express regret and sorrow
When:	At the Mass, formally: at each "mea culpa" during the Confiteor; at the Nobis Quoque Peccatoribus (priest); three times during the Agnus Dei; and three times during the Domine, Non Sum Dignus Informally: at the "forgive us our trespasses" ("dimitte nobis debita nostra") in the "Our Father"; any time to express penitence or remorse inside or outside of the Liturgy

Bow at the Waist (or "profound bow")

How:

Bow at the waist in the manner of the Japanese (about 30 degrees forward)

When:

At the Asperges at Mass when the priest sprinkles the congregation with holy water When the Altar boy incenses the congregation during the Mass Cross yourself and make a profound bow when the priest and Crucifer walk down the aisle before and after Mass. After Mass, as the priest leaves the Altar, it is also customary to pray for him. (Some simply bow the head instead of making a profound bow at these times) when greeting a hierarch who doesn't have jurisdiction over you (e.g., the Bishop of a diocese other than one in which you live). As you bow, kiss the hierarch's ring. This bow and ring-kissing are only done if the Pope is not present.

Genuflection on Left Knee

How:	Kneel on your left knee for a moment, bringing the left knee all the way to the floor and keeping the back straight. Hold for a moment, then stand. (The word is pronounced "jen-you-flek'-shun")
When:	When greeting or leaving the Pope or other hierarchs with the rank of Bishop or above and who have jurisdiction over you (only when the Pope is not present)—e.g., to the Bishop or Archbishop of your diocese, not of a neighboring diocese. During the left-knee genuflection, a kiss is given to the hierarch's ring. Then stand.

Genuflection on Right Knee

How:

Looking at what you are genuflecting toward, kneel on your right knee for a moment in the manner of a man proposing to a woman, bringing the right knee all the way to the floor, close to the heel of the left foot, keeping the back and neck erect. Hold for a moment, then stand.

When:

Genuflect toward the Tabernacle where the Blessed Sacrament is reserved, and each time you pass in front of it (except when you're in procession, such as standing in line for Communion, or returning to your seat afterward). While this should, on one level, be a matter of habit, it shouldn't be done thoughtlessly. Remind yourself when genuflecting toward the Tabernacle that you are kneeling before God. Praying mentally, "My Lord and My God" is a good habit to get into while genuflecting on the right knee. If the Tabernacle is not on the Altar, genuflect toward the Altar and the Altar Crucifix. Before a relic of the True Cross when it is exposed for public adoration. On Good Friday to Holy Saturday, after the ceremony of the Adoration of the Cross, genuflect when passing in front of the exposed Crucifix on the Altar.

Kneeling (Double Genuflection)

How:

Kneel on both knees

When:

Any time the Blessed Sacrament is exposed, to show adoration and humility. Many times during the Mass: during the Prayers at the Foot of the Altar, after the Sanctus, after the Angus Dei, at the altar rail, and at the Last Blessing. During Confession, inside or, in emergencies, outside of the Confessional. When receiving a priestly blessing, inside or outside of the Liturgy. If you are unable for some reason to kneel, then bow your head. During private prayer. (see St. Dominic's "Fourth Way" of prayer)

Prostration

How:

Keeping your legs together, drop to your knees and then lie down flat on the floor on your face, crossing your hands underneath your forehead forming a "pillow" on which to rest your forehead

When:

Prostrations, which signify total humility and penance, are made during the Rite of Ordination, during rites of religious profession (e.g., entry into religious orders), as penance in religious orders, and by anyone during private prayer before a Crucifix or the Blessed Sacrament. It is also occasionally made by adults, at the priest's invitation, before the Profession of Faith in the solemn Rite of Baptism. (See St. Dominic's "Second Way" of prayer)

Kisses

How:

To paraphrase Lauren Bacall in "To Have and Have Not," you know how to kiss, don't you? You just put your lips together... but don't blow.

When:

Kissing Crucifixes and Icons (2-D or 3-D): In icons that depict more than one person, kiss first Our Lord (His Feet, Hem of His garment, or hands), then Our Lady (her hands or veil), then the the angels and Saints. To reverence a Crucifix or icon that you can't reach too well with your lips, kiss your fingers and then touch where you would kiss. Kissing rings of hierarchs: see above under "Genuflection on Left Knee" Kissing a priest's hands: the priest's hands may be kissed when greeting or leaving him because they alone are able to confect the Holy Eucharist. They are also kissed on Palm Sunday when receiving a palm (which is also kissed). During the Mass, the priest's hands are kissed by the acolytes/altar boys.

For more information on when to kneel, etc., during Mass, see the Missals listed at the Masses tab. For an interesting work that shows how St. Dominic used posture in prayer, see "The Nine Ways of Prayer of St. Dominic."
Notes:
1 The custom of bowing the head at the mention of His Name was formally written into law at the Second Council of Lyons, A.D. 1274, convened by Pope Gregory X: "Those who assemble in church should extol with an act of special reverence that Name which is above every Name, than which no other under Heaven has been given to people, in which believers must be saved, the Name, that is, of Jesus Christ, Who will save His people from their sins. Each should fulfil in himself that which is written for all, that at the Name of Jesus every knee should bow; whenever that glorious Name is recalled, especially during the sacred Mysteries of the Mass, everyone should bow the knees of his heart, which he can do even by a bow of his head."
2 The Catholic Encyclopedia cites St. Augustine (A.D. 354-430) as saying in his Sermo de verbis Domini, "No sooner have you heard the word 'Confiteor' than you strike your breast. What does this mean except that you wish to bring to light what is concealed in the breast, and by this act to cleanse your hidden sins?"
It also cites St. Jerome (ca. A.D. 340-420) as saying in Ezechiel, c. xviii, "We strike our breast because the breast is the seat of evil thoughts: we wish to dispel these thoughts, we wish to purify our hearts."
3 The orans position is frequently depicted in the art of the Catacombs where figures praying in this manner represented departed souls praying for the soul of the one whose tomb the figures adorn. The Catholic Encyclopedia says, "Numerous Biblical figures, for instance, depicted in the catacombs—Noah, Abraham, Isaac, the Three Children in the Fiery Furnace, Daniel in the lions' den—are pictured asking the Lord to deliver the soul of the person on whose tombs they are depicted as He once delivered the particular personage represented." It goes on to say that in addition to the Biblical Orans figures, there are idealized figures in that "ancient attitude of prayer" which symbolize the soul of the entombed one in heaven, praying for its friends on earth. "This symbolic meaning accounts for the fact that the great majority of the figures are female, even when depicted on the tombs of men."

Why is the Latin Mass so important to you?

Why is the Latin Mass so important to you?

Pope Pius XII taught that the sacred liturgy is intimately bound up with the truths of the Catholic Faith, and therefore must conform to and reflect these truths — so much so that the liturgy actually serves as a safeguard of the integrity of the Faith (Mediator Dei). For this reason, the the Church has always carefully protected the text of the Mass in order to prevent doctrinal errors from creeping into the liturgy. The traditional Latin Mass is, then, a perfect expression of the unchanging truths of the Catholic Church.
Even the Protestant reformers recognized the connection between Church teaching and the Mass. Luther felt that by overthrowing the Mass, he would overthrow the papacy. He and other Protestant reformers made it a point to eradicate the idea of sacrifice from their “reformed” liturgies. Altars and crucifixes were removed, and Scripture readings and sermons replaced the concept of the Real Presence of Christ in the Blessed Sacrament. This was done gradually, so that Catholics, who, after all, were going to the same churches and often had the same pastors, were hardly aware that they were little by little becoming Protestants.
Since the early 1960’s, many of these same changes were gradually introduced into Catholic churches. Then in 1969, the Mass was rewritten by a Vatican commission assisted by six Protestant theologians. No references to the Mass as a sacrifice remain in the new liturgy, which is defined as “the memorial of the Lord” and closely resembles a Protestant service. The New Mass is not an expression of the traditional Catholic Faith but of a new ecumenical religion.

Why the Traditional Latin Mass?

Why the Traditional Latin Mass?

The True Mass

In 1969, Pope Paul VI issued a New Order of the Mass, the Novus Ordo Missae. Up to that time, what is commonly referred to as the "Tridentine" or "Latin" Mass, was used by the Church. On the face of things, it may seem to be a simple matter for the Pope to change the Mass. It has been done before. Is there a difference, then, between the modifications made by Paul VI and the liturgical changes of the past? There is a radical difference, and one that has had disastrous consequences for the universal Church.

The New Mass Contradicts Tradition

The "Tridentine" or Roman Rite Mass, while it has developed organically over the 2,000 year history of the Church, is essentially the Mass that was given to the Apostles and the Church by Our Lord Jesus Christ Himself. Although various rites emerged, they all maintained the same spirit imparted to the liturgy by Our Lord and were only adapted to various cultures without any deviation in doctrine. The Roman Rite, up to Vatican II, underwent only minor changes, such that the famous English liturgist Fr. Adrian Fortescue was able to state that "no one has ventured to touch it except in unimportant details."

Pope St. Pius V, to protect the Roman Rite from innovations and eliminate any variations, codified the Traditional Latin Mass in the Apostolic Constitution Quo Primum in 1570. The Mass that he was confirming was not some new creation like the Novus Ordo Missae, but a Mass that matched in every respect the Faith of the Apostles. Nor was it the Mass of some particular area of the Church like the Eastern rites, but the universal rite of the Church, the rite of the Roman See. His bull says in part:

"We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal. "Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain . . . that this present document cannot be revoked or modified, but remain always valid and retain its full force . . . [The complete Apostolic Constitution "Quo Primum" of Pope St. Pius V (July 14, 1570)

What, then, was done at Vatican II? Were some changes made merely in "unimportant details"? Was the proper honor and respect given to the Rite essentially bestowed by Christ on His Church and confirmed by incomparable proofs in the form of thousands of saints and countless miracles? On June 5, 1969 Alfredo Cardinal Ottaviani of the Holy Office, and Antonio Cardinal Bacci, along with a group of Roman theologians, presented Pope Paul VI with a "Short Critical Study of the New Order of Mass." The Study contained a cover letter signed by Cardinals Ottaviani and Bacci which says, in part:

Most Holy Father, having carefully examined, and presented for the scrutiny of others, the Novus Ordo Missae prepared by the experts of the Consilium ad exequendam Constitutionem de Sacra Liturgia, and after lengthy prayer and reflection, we feel it to be our bounden duty in the sight of God and towards Your Holiness, to put before you the following considerations: 1. The accompanying critical study of the Novus Ordo Missae, the work of a group of theologians, liturgists and pastors of souls, shows quite clearly in spite of its brevity that if we consider the innovations implied or taken for granted which may of course be evaluated in different ways, the Novus Ordo represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent. The "canons" of the rite definitively fixed at that time provided an insurmountable barrier to any heresy directed against the integrity of the Mystery . . . ("The Ottaviani Intervention – Short Critical Study of the New Order of Mass").

Vatican I in 1870 defined the Pope to be, not an absolute monarch, but the guarantor of obedience to the revealed word. The legitimacy of his power was bound up above all with his transmitting the Faith. This fidelity to the deposit of the Faith and to its transmission concerns in a quite special way the liturgy. No authority can ‘fabricate' a liturgy. The Pope himself is only the humble servant of its homogenous development, its integrity, and the permanence of its identity." The Pope, as the guardian of the Deposit of Faith, has a duty to preserve the liturgy intact and pass it on essentially unmodified to the next generation. The very authors of Vatican II, on the other hand, openly acknowledged their desire not to pass on Tradition, but to make it.

St. Vincent of Lerins in the 5th century gave as a standard for the orthodoxy of doctrine that which has been believed everywhere (ubique), always (semper), and by all (omnia). But, as Cardinal Ratzinger points out, the Council Fathers of Vatican II rejected this hallowed definition: "Vatican II's refusal of the proposal to adopt the text of Lerins, familiar to, and, as it were, sanctified by two Church Councils, shows once more how Trent and Vatican I were left behind, how their texts were continually reinterpreted... Vatican II had a new idea of how historical identity and continuity were to be brought about." This new idea was nothing other than to create a pseudo-tradition from the "common consciousness" of the Council Fathers. This is pure Modernism and totally contrary to the Deposit of Faith.

The Destruction of Catholic Worship is the Destruction of the Catholic Faith

The Church has always set forth the firm and clear principle that: "The way we worship is the way we believe." The doctrinal truths of the Faith are embodied in the worship we offer to God. In other words, it is the Holy Sacrifice of the Mass that teaches us our theology and not the reverse. The True Mass comprises the Apostolic Tradition of faith and morals in its very essence. Every doctrine essential to the Faith is taught therein. Pope Leo XIII points out in Apostolicae Curae that the Church's enemies have always understood this principle as "They knew only too well the intimate bond that unites faith with worship, the law of belief with the law of prayer, and so, under the pretext of restoring the order of the liturgy to its primitive form, they corrupted it in many respects to adapt it to the errors of the Innovators." It is no wonder, then, that Luther coined the slogan: "Take away the Mass, destroy the Church."

St. Alphonsus Liguori (Bishop, Doctor of the Church and Patron of Theologians) explains that "The devil has always attempted, by means of the heretics, to deprive the world of the Mass, making them precursors of the Anti-Christ, who, before anything else, will try to abolish and will actually abolish the Holy Sacrament of the altar, as a punishment for the sins of men, according to the prediction of Daniel: ‘And strength was given him against the continual sacrifice' (Dan. 8:12)."

Pope Paul VI with the six Protestant ministers who collaborated in making up the New Mass!

The question then becomes: Does the New Mass teach the Catholic Faith? No, say both Cardinals Ottaviani and Bacci: "It is clear that the Novus Ordo no longer intends to present the Faith as taught by the Council of Trent." Pope St. Leo the Great (Father and Doctor of the Church) instructs us: "Teach nothing new, but implant in the hearts of everyone those things which the fathers of venerable memory taught with a uniform preaching ... Whence, we preach nothing except what we have received from our forefathers. In all things, therefore, both in the rule of faith in the observance of discipline, let the pattern of antiquity be observed." How well founded, then, were the concerns expressed by Pope Pius XII shortly before the introduction of the New Mass: "I am worried by the Blessed Virgin's messages to Lucy at Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide that would be represented by the alteration of the Faith in Her liturgy."

When you place the prayers and ceremonies of the traditional Latin Mass side by side with those of the New Mass, you can easily see to what degree the Church's traditional doctrine has been "edited out." And the "editing" always seems to have been done on those parts of the Mass expressing some Catholic doctrine which Protestants find "offensive." Here are some examples:

1. Common Penitential Rite: The traditional Mass begins with the priest reciting personal prayers of reparation to God called "The Prayers at the Foot of the Altar." The New Mass begins instead with a "Penitential Rite" which the priest and people recite together. Who were the first to introduce a common penitential rite? The 16th century Protestants, who wanted to promote their teaching that the priest is no different from the layman.
2. The Offertory: The Offertory prayers of the traditional Mass clearly express a number of Catholic teachings, as that the Mass is offered to God to satisfy for sin and that the saints are to be honored. The Protestants rejected these teachings and so abolished the Offertory prayers. "That abomination called the Offertory," said Luther, "and from this point almost everything stinks of oblation!" In the New Mass as well, the Offertory is gone – it has been replaced with a ceremony called "The Preparation of the Gifts." The prayers "offensive" to Protestants have also been removed. In their place is the prayer "Blessed are you, Lord God of all creation," based on a Jewish grace before meals.
3. The "Eucharistic Prayer": The traditional Mass has only one "Eucharistic Prayer," the ancient Roman Canon. The Canon was always a favorite target of Lutheran and other Protestant attacks. Instead of just one Canon, the New Mass now has a number of "Eucharistic Prayers," only one of which we will mention here. Eucharistic Prayer No. 1 is an "edited" version of the Roman Canon. The lists of Catholic saints, so despised by Protestants, are now optional, and hence rarely used. The translators did some further "editing." Among other things, the idea that Christ the Victim is offered at Mass (a notion Luther condemned) has disappeared. All the Eucharistic Prayers now incorporate some typical Protestant practice. They are recited in a loud voice instead of silently, and they have an "Institution Narrative," instead of a Consecration. (According to Protestant beliefs, their ministers do not consecrate the Eucharist like Catholic priests do; they just narrate the story of the Last Supper.) Even Christ’s own words in the Consecration were altered: ". . . Which shall be shed for you and for many, unto the remission of sins" was changed to ". . . It will be shed for you and for all men so that sins may be forgiven." (Rome acknowledged this "mistranslation" recently.) The various signs of respect toward Our Lord present in the Blessed Sacrament (genuflections, signs of the cross, bells, incense, etc.) have been reduced, made optional, or eliminated.
4. Communion in the Hand: The 16th century Protestant Martin Bucer condemned the Church's practice of placing the Host on the tongue of the communicant as something introduced out of "a double superstition: first, the false honor they wish to show to this sacrament, and secondly, the wicked arrogance of priests claiming greater holiness than that of the people of Christ, by virtue of the oil of consecration." The practice in Protestant churches of "communion in the hand" is thus based upon their rejection of Christ's Real Presence and the priesthood. At the New Mass, just as at a Protestant service, there is Communion in the hand. But the men who created the New Mass went even further, for a layman may not only receive Communion in the hand – he is also permitted to distribute it, even on a moment's notice. Let us recall St. Thomas Aquinas' (1225-1274)* words on this subject: "The body of Christ must not be touched by anyone, other than a consecrated priest. No other person has the right to touch it, except in case of extreme necessity" (III, 82 a.3). (*St. Thomas Aquinas was given the title "Angelic Doctor". His canonization decree states, "His doctrine was none other than miraculous. He has enlightened the Church more than all other Doctors")
5. Veneration of the Saints: The prayers of the traditional Mass frequently invoke the saints by name and beg their intercession. The Church's veneration of the saints in her worship was another practice which Protestants dismissed as "superstition." The New Order of the Mass dropped most invocations of the saints by name, or made them optional. In the new Missal, moreover, the weekday prayers for saints' feast days (most of which are also optional) have been rewritten for the benefit of Protestants – allusions to miracles, the defense of the Catholic Faith, or to the Catholic Church as the one, true Church have disappeared.
6. False Translations: Lastly, there is the matter of the false official English translations of the New Mass. A whole book could be written on the errors and distortions they contain. Here we will mention briefly only the official translations of the prayers for the 34 "Sundays in Ordinary Time." The following are some of the ideas which the English translation suppresses: God's wrath, our unworthiness, error, sins which "burden our consciences," God's majesty, obedience to His commandments, supplication, humility, eternity, heaven – many more could be listed. Perhaps the most serious omission is the word "grace." It appears 11 times in the Latin original. It does not appear even once in the official English "translation"!

Clearly, then, the "new liturgy reflects a new ecclesiology, whereas the old reflects another ecclesiology" (Cardinal Benelli) and one quite foreign to the Catholic Church. This ultimately means as Fr. Gelineau, S.J., one of the "experts" who co-authored the New Mass, pointed out, that "The New Mass is a different liturgy. This needs to be said without ambiguity. The Roman Rite, as we knew it, no longer exists. It has been destroyed." The Catechism of the Council of Trent tells us that "a Catholic sins against the Faith by participating in non-Catholic worship." The New Mass is not Catholic worship, even if it has retained the name "Catholic," as did the Anglican liturgy until recently.

Fruits of Vatican II and the New Mass

"By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit" (Matt. 7:15-17). Given the foregoing, it should be plain that the New Mass was conceived for an evil purpose and constructed by evil means. It only follows that such a tree would have disastrous effects on the Church. Let us look at its fruits as reported in Index of Leading Catholic Indicators: The Church Since Vatican II by Kenneth Jones.

Priests. While the number of priests in the United States more than doubled to 58,000, between 1930 and 1965, since then that number has fallen to 45,000. By 2020, there will be only 31,000 priests left, and more than half of these priests will be over 70.

Ordinations. In 1965, 1,575 new priests were ordained in the United States. In 2002, the number was 450. In 1965, only 1 percent of U.S. parishes were without a priest. Today, there are 3,000 priestless parishes, 15 percent of all U.S. parishes.

Seminarians. Between 1965 and 2002, the number of seminarians dropped from 49,000 to 4,700, a decline of over 90 percent. Two-thirds of the 600 seminaries that were operating in 1965 have now closed.

Sisters. In 1965, there were 180,000 Catholic nuns. By 2002, that had fallen to 75,000 and the average age of a Catholic nun is today 68. In 1965, there were 104,000 teaching nuns. Today, there are 8,200, a decline of 94 percent since the end of Vatican II.

Religious Orders. For religious orders in America, the end is in sight. In 1965, 3,559 young men were studying to become Jesuit priests. In 2000, the figure was 389. With the Christian Brothers, the situation is even more dire. Their number has shrunk by two-thirds, with the number of seminarians falling 99 percent. In 1965, there were 912 seminarians in the Christian Brothers. In 2000, there were only seven. The number of young men studying to become Franciscan and Redemptorist priests fell from 3,379 in 1965 to 84 in 2000.

Catholic schools. Almost half of all Catholic high schools in the United States have closed since 1965. The student population has fallen from 700,000 to 386,000. Parochial schools suffered an even greater decline. Some 4,000 have disappeared, and the number of pupils attending has fallen below 2 million – from 4.5 million.

Catholic Marriage. Catholic marriages have fallen in number by one-third since 1965, while the annual number of annulments has soared from 338 in 1968 to 50,000 in 2002.

Attendance at Mass. A 1958 Gallup Poll reported that three in four Catholics attended church on Sundays. A recent study by the University of Notre Dame found that only one in four now attend.

Only 10 percent of lay religious teachers now accept church teaching on contraception. Fifty-three percent believe a Catholic can have an abortion and remain a good Catholic. Sixty-five percent believe that Catholics may divorce and remarry. Seventy-seven percent believe one can be a good Catholic without going to mass on Sundays. By one New York Times poll, 70 percent of all Catholics in the age group 18 to 44 believe the Eucharist is merely a "symbolic reminder" of Jesus.

Who could possibly claim that there is not a terrible crisis of faith in the Catholic Church!? It is no wonder that Cardinal Ratzinger affirmed: "I am convinced that the ecclesial crisis in which we find ourselves today depends in great part on the collapse of the liturgy." It is clear how the New Mass could create such a disaster. Liturgy dictates belief. A protestantized liturgy yields heretical belief, loss of the Faith, and devaluation of the priesthood. Satan has been able to accomplish more effective damage to the entire body of the Church in the past 35 years through the destruction of the Mass than ever before.

Conclusion

The New Mass is condemned by its own nature and by its fruits. The crisis in the Church will continue to worsen until we return to orthodoxy and discipline. What is a Catholic to do in such troublesome times? He must follow the advice of St. Vincent of Lerins: "What then shall the Catholic do if some portion of the Church detaches itself from communion of the universal Faith? If some new contagion attempts to poison, no longer a small part of the Church, but the whole Church at once, then his great concern will be to attach himself to antiquity (Tradition) which can no longer be led astray by any lying novelty."

St. Athanasius, one of the four great Doctors of the Eastern Church, earned the title of "Father of Orthodoxy" for his strong and uncompromising defense of our Catholic Faith against the Arian Heresy which affected most of the hierarchy, including the pope. Athanasius was banned from his diocese at least five times, spending a total of seventeen years in exile. He sent the following letter to his flock which is a powerful lesson for our times: "What saddens you is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important? The place or the Faith? The true Faith, obviously. Who has lost and who has won in this struggle? The one who keeps the premises or the one who keeps the Faith?"

Please pray that our dear Savior will grant to our holy Father the Pope and the bishops of the Church the grace to abolish the protestanized New Mass and return to the exclusive use of the Traditional Latin Mass. The disastrous results and the loss of faith due to Vatican II and the New Mass are obvious. The only safe course to follow is to attend the Traditional Latin Mass no matter the cost. It is not worth the risk of losing one’s soul for all eternity.

Why In Latin?

Why In Latin?

It has been said that the use of any language in itself was immaterial, but in its consequences, or in view of the commands of the Church, it is by no means immaterial. The Church has wisely ordered the Latin tongue only to be used in the Mass and in the administration of the Sacraments, for several reasons.

1. Latin was the language used by St. Peter when he first said Mass at Rome. It was the language in which that Prince of the Apostles drew up the Liturgy which, together with the knowledge of the Gospel, he or his successors the Popes imparted to the different peoples of Italy, France, Belgium, Spain, Portugal, England, Ireland, Scotland, Germany, Hungary, and Poland.
2. From the time of the Apostles down, Latin has invariably been used at the altar through the western parts of Christendom, though their inhabitants very frequently did not understand the language. The Catholic Church, through an aversion to innovations, carefully continues to celebrate her Liturgy in that same tongue which apostolic men and saints have used for a similar purpose during more than eighteen centuries.
3. Unchangeable dogmas require an unchangeable language. The Catholic Church cannot change, because it is the Church of God, Who is unchangeable; consequently the language of the Church must also be unchangeable.
4. Mass is said in Latin because a universal Church requires a universal language. The Catholic Church is the same in every clime, in every nation, and consequently its language must be always and everywhere the same, to secure uniformity in her service.
5. Variety of languages is a punishment, a consequence of sin; it was inflicted by God that the human race might be dispersed over the face of the earth. The holy Church, the immaculate Spouse of Jesus Christ, has been established for the express purpose of destroying sin and uniting all mankind; consequently she must everywhere speak the same language.
6. It is a fact well known that the meaning of the words is changed in the course of time by everyday usage. Words which once had a good meaning are now used in a vulgar or ludicrous sense. The Church, enlightened by the Holy Ghost, has chosen a language which is not liable to such changes. The sermons and instructions, and in short everything that is addressed directly to the people, are all in the language of the country; even the prayers of the Mass are translated in almost every Catholic prayerbook, so that there can be no disadvantage to the Catholic worshipper in the fact that the Mass is celebrated in the Latin tongue; especially as the pastors of the Church are very careful to comply with the injunctions of the Council of Trent, to instruct their flocks on the nature of that great Sacrifice, and to explain to them in what manner they should accompany the officiating priest with prayers and devotions best adapted to every portion of the Mass.
   In the second place, faithful Catholics know well that the Holy Sacrifice of the Mass is the self-same sacrifice that Jesus Christ offered to His Father on the Cross, because both the Priest and the Victim are the same; their faith in the Real Presence is abundantly sufficient to enkindle devotion in their hearts, and to excite in their souls appropriate acts of adoration, thanksgiving and repentance, though they may not understand the prayers which the priest is uttering. For this reason it is that the faithful, pressed by different wants, go to the adorable mysteries of the Mass, never thinking of the language in which they are celebrated. Some, moved by the force of calamities, hasten thither to lay their sorrows at the feet of Jesus. Others go to ask for some grace and special mercy, knowing that the heavenly Father can refuse nothing to His Son. Many feel constrained to fly thither to proclaim their gratitude, and to pour forth the love of a thankful heart, knowing that there is nothing so worthy of being offered to God as the sacred Body and Blood of the eternal Victim. More press forward to give glory to God and to honor His saints, for in the celebration of these mysteries of love alone can we pay worthy homage to His adorable Majesty, while we bear witness to our reverence for those who served Him.
   Lastly, men hasten to Mass on the wings of charity and compassion, for it is there that they can hope to obtain salvation for the living and rest for the dead. Thus to the thirsty pilgrims through the rocks of the desert do the fountains of water appear. Thus do the generation of those who seek justice received benediction from the Lord and mercy from God their Savior.

Pity for those who know not this heavenly Sacrifice! What a misfortune to see one driven from this Eden, and yet to do nothing to obtain the favor of readmittance! How unhappy too are those Catholics who, though knowing it, by their unpardonable indifference deprive themselves of this exhaustless mine of inestimable riches.

The above was taken from Chapter 37 of the book The Holy Sacrifice of the Mass by Fr. Michael Muller, C.SS.R., available from TAN Books.

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Objection: If the Mass is in Latin, no one can understand a thing because it is said in a language that is no longer spoken.

Response: It is true that Latin is no longer spoken ordinarily, but in order to follow this Mass without difficulty, bilingual missals are available which have on one side the text of the Latin prayers which the priest says and on the other side the translation in the every day language of the people. With a bit of practice, it is within the reach of everyone to unite himself with the prayers that are said. In addition, to want to understand everything of the Divine Mystery, which is the Sacred Mass, is impossible, mystery by definition is a truth that one cannot fully comprehend.

Conclusion:

"The Church is without question a living organism, and as an organism in respect of the Sacred Liturgy also, she grows, matures, develops, adapts and accommodates herself to temporal needs and circumstances, provided only that the integrity of her doctrine be safeguarded. This notwithstanding, the temerity and daring of those who introduce novel liturgical practices, or call for the revival of obsolete rites out of harmony with laws and rubrics, deserve reproof. It has pained Us grievously to note, (...) that such innovations are actually being introduced, not merely in minor details but in matters of major importance as well. They are, in point of fact, those who make use of the vernacular in the celebration of the august Eucharistic Sacrifice; those who transfer certain feast days – which have been appointed and established after mature deliberation – to other dates; those finally who delete from the prayer books approved for public use the sacred texts of the Old Testament, deeming them little suited and inopportune for modern times.

The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth." (Pius XII: Encyclical Mediator Dei, November 20, 1947)

77 Graces and Fruits to Be Derived from devout Attendance at Holy Mass

77 Graces and Fruits to Be Derived from
devout Attendance at Holy Mass

By Father Martin von Cochem( 1625-1712 ) " Cochem expatiation of the Holy Sacrifice of Mass"

1. For thy salvation God the Father sends his Beloved Son down from heaven.

2. For thy salvation the Holy Spirit  changes bread and wine into the Body and Blood  of Christ.

3. For thy sake the Son of God comes down from heaven and conceals Himself under the form of the Sacred Host.

4. He even abuses Himself to such an extent as to be present in the minutest particle of the Sacred Host.

5. For thy salvation He renews the saving mystery of the Incarnation.

6. For thy salvation He is born anew into the world in a mystical manner whenever Holy Mass is celebrated.

7. For thy salvation He performs on the altar the same act of worship He performed when on earth.

8. For thy salvation He renews His bitter passion in order that thou maybes participate in it.

9. For thy salvation He mystically renews His death, and sacrifices for thee His precious life.

10. For thy salvation He sheds His Blood in a mystical manner, and offers it up for thee to the Divine Majesty.

11. With this Precious Blood He thy soul and purifies it from every stain.

12. For thee Christ offers himself as a true burnt-offering and renders to the Godhead the supreme honor which it is due.

13. By offering this act of worship to God, thou dost make reparation for the glory which thou has failed to give God.

14. For thee Christ offers himself to God as a sacrifice of praise , thus atoning for thy omissions in praising His Holy Name.

15. By offering to God this oblation which Christ offers, thou givest Him greater praise than do all the angels.

16. For thee Christ offers Himself as a perfect sacrifice of thanksgiving , making compensation for all failures on thy part to render thanks.

17. By offering to God Christ's act of thanksgiving , thy dost make ample acknowledgment of all the benefits He had bestowed on thee.

18. For thee Christ offers Himself as the all powerful victim, reconciling thee to God whom thou hast offended.

19. He pardons thee for all thy venial sins, provided that thou are firmly resolved to forsake them.

20. He also makes reparation for many of thy sins of omission, when thou didst leave undone the good thou mightest have done.

21. He removes many of the imperfections attaching to thy good deeds.

22. He forgives thee the sins , unknown or forgotten, which thou hast never mentioned in confession.

23. He offers Himself as a victim to make satisfaction for a part at least of thy debts and transgressions.

24. Each time thou hearest Mass thou canst do more to pay the penalty due to thy sins than by the severest work of penance.

25. Christ places to thy credit a portion of His merits , which thou mayest offer to God the Father in expiation of thy offences.

26. For thee Christ offers Himself as the most efficacious peace offering , interceding for thee as earnestly as He interceded for His
enemies on the cross.

27. His Precious Blood pleads for thee in words as countless as the drops which issued from His sacred veins.

28. Each of the adorable wounds His sacred body bore is a voice calling aloud for mercy for thee.

29. For the sake of this propitiatory victim, the petitions offered during Mass will be granted far sooner than those that are offered at
other times.

30. Never canst thou pray so well as while present at Mass.

31.This is so because Christ unites His prayer to thine , and offers them to His heavenly Father.

32. He acquaints Him with thy needs and dangers to which thou art exposed , and makes thy eternal salvation His particular concern.

33. The angles also, who are present, plead for thee , and present thy poor prayers before the throne of God.

34. On thy behalf the priest says Mass, by virtue of which the evil enemy will not be suffered to approach thee.

35. For thee and for thy everlasting salvation he says Mass, and offers that Holy Sacrifice to God Almighty.

36. When thou hearest Mass, thou art thyself in spirit a priest, empowered by Christ to offer the Mass both for thyself and others.

37. By offering this Holy Sacrifice , thou doest present to the Blessed Trinity the most acceptable of all oblations.

38. Thou dost offer an oblation precious indeed, of greater value than all things in heaven and earth.

39. Thou dost offer an oblation precious indeed, for it is none other than God Himself.

40. By this sacrifice thou does honor God as He alone is worthy to be honored.

41. By this sacrifice thou dost give infinite satisfaction to the Most Holy Trinity.

42. Thou mayest present this glorious oblation as thine own gift, for Christ Himself gave it unto thee.

43. When thou hearest Mass aright , thou dost perform an act of highest worship.

44. By hearing Mass thou dost pay the most profound reverence , the most loyal homage, to the sacred humanity of our Lord.

45. It is best means whereby to venerate the Passion of Christ , and obtain a share in its fruits.

46. It is also the best means of venerating the Blessed Mother of God, and increasing her joy.

47. By hearing Mass , thou canst also enrich thy soul more than aught else in the world.

48. By hearing Mass devoutly, thou canst give great honor to the angels and Saints than by reciting many prayers.

49. For this is an act thou dost perform a good work of the highest value.

50. It is a signal exercise of pure faith, which will receive a great reward.

51. When thou dost bow down before the Sacred Host and the Sacred Chalice , thou dost perform a supreme act of adoration.

52. For each time thou dost gaze reverently upon the Sacred Host thou wilt receive a recompense in heaven.

53. Each time thou dost smite thy breast with compunction, some of thy sins are remitted to thee.

54. If thou hearest Mass in a state of mortal sin, God offers thee grace of conversion.

55. If thou hearest Mass in a state of grace , God gives augmentation of grace.

56. In Holy Mass thou dost spiritually eat the Flesh of Christ, and drink His Blood.

57. Thou art privileged to behold with thine eyes Christ hidden under the sacramental veil, and to be beheld by Him.

58. Thou dost receive the priest's benediction , which is confirmed by Christ in heaven.

59. Through thy diligence in hearing Mass, thou wilt also obtain corporal and temporal blessings.

60. Furthermore, thou wilt be preserved from many misfortunes that would have otherwise vanquished thee.

61. Thou will also be strengthened against  temptations which would have otherwise vanquished thee.

62. Holy Mass will be to thee a means of obtaining grace of a holy death.

63. The love thou hast shown for Holy Mass wilt secure for thee the special succor of angels and saints in the last moments.

64. The remembrance of the Masses heard in thy lifetime will be a sweet solace to thee in the hour of death , and inspire thee with
confidence in the divine mercy.

65. They will not be forgotten when thou dost stand before the strict Judge and will incline Him to show thee favor.

66. Thou needest not fear a long and terrible Purgatory if thou hast already to a great extent atoned for thy sins by frequently assisting at
Holy Mass.

67. One Mass devoutly heard will do more to mitigate the pains of Purgatory than any act of penance , however difficult of performance.

68. One Mass in thy lifetime will be of greater service to thee than many said for thee after death.

69. Thou will attain a high place in heaven, which will be thine for all eternity.

70. Thy felicity in heaven will, moreover be increased by every Mass thou hearest on earth.

71. No prayers offered for thy friends will be as efficacious as a single Mass heard and offered on their behalf.

72. Thou canst amply recompense all thy benefactors by hearing Mass for their intention.

73. The best help, the greatest consolation , thou canst afford the afflicted , the sick, the dying is to hear the Mass for them.

74. By the same means thou canst even obtain for sinners the grace of conversion.

75. Thou canst also earn for all faithful Christians saving and salutary graces.

76. For the suffering souls in Purgatory thou canst procure abundant refreshment.

77. And if it is not within thy power to have Mass said for thy departed friends , thou canst by devout assistance at the Holy Sacrifice release them from the tormenting flames.

What dost now think of the Holy Mass, O Christian? Can it be supposed that in the whole world there is any other good whereby so many graces and fruits are placed within our reach ? It is no longer possible to question the truth of the words of Father Sanchez : " If
Christians only knew how to profit by Holy Mass , they might acquire greater riches than are to be found in all things God has created."
We have indeed a precious storehouse in the Mass: happy he who can earn treasures so great at the cost of so little labor ! Who would willingly miss Mass? Who would not delight in hearing it? Let us resolve never loose an opportunity of hearing Mass, provided the duties of our state of our life do not prevent us from doing so.
To omit hearing Mass merely from carelessness or indolence would be proof that we were either ignorant of, or indifferent to, the divine treasures it contains. God grant that those who read this may in the future appreciate more fully this pearl of great price, value it more
highly, seek it more diligently . Ponder this!

Why The Traditional Latin Mass, Part 2

Why The Traditional Latin Mass, Part 2

As we continue looking at the New Mass compared to the Traditional Latin Mass we must keep in mind the fact that so many prayers were removed from the Mass that contained true Catholic doctrine.

     We notice in the consecration of the Traditional Latin Mass, the priest pauses as he takes on a new identity knowing he is acting in the place of Christ. In the New Mass there is no pausing and this sacred act has been reduced to a story telling lesson.

     "The Mystery of faith"  has been removed from the Canon of Mass to mean something other than what it has always been intended to mean. It is important to note here what Saint Thomas Aquinas states in his famous work, "
Summa Theologica" about this part of the Canon of the Mass. Here is the objection:

Objection 5 : Further, occasions of error ought to be withheld from men, according to Is. 57:14. " Take away the stumbling blocks out of the way of my people." But some have fallen into error thinking that Christ's Body and Blood are only mystically present  in this sacrament. Therefore it is out of place to add " the mystery of faith."

We know that the phrase " Mystery of faith" has been removed from the Canon and now is said after the Canon, in which the faithful respond, Christ has died, Christ has risen and Christ will come again. So we see the mystery of faith
no longer means the real presence of Christ in the Sacrament. Here is the response by Saint Thomas Aquinas:

Reply to objection 5:

The word " mystery" is inserted , not in order to exclude reality, but to show that the reality is hidden, because Christ's Blood is in the Sacrament  in a hidden manner, and His Passion was dimly foreshadowed in the Old Testament.

     So we see the term mystery of faith applies to the real presence of Christ in the Sacrament. Now in the New Mass it means Christ has died, risen and will come again. While this is true, it is not the mystery of faith of the real presence and therefor has changed in meaning. While the term, Christ has died, Christ has resin and Christ will come again is more acceptable to those who do not believe in the real presence, it is not the intending meaning of " Mystery of Faith".
Less Catholic, more Protestant and another Catholic doctrine suppressed. This along  with the fact that the New Mass has removed the Tabernacle from the High Altar, there really is not a High Altar in New Mass , and put off to the side somewhere, makes the intention of this removal of mystery of faith more obvious.

     Now we get to the term " Pro Multis." Here is what the Roman Catechism of the Dogmatic Council of Trent , which was written by Saint Charles Borromeo and promulgated by Pope Saint Pius V, has to say about the question of " Pro Multis", Part II: The Sacraments, The Eucharist, explanation of  the form used in the consecration of the wine:

" The additional words " for you and for many" are taken, some from Matthew and some from Luke ( Matt. x x v i .28 , Luke x x i i .20) but were joined by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His passion. For if we look to its value we must confess that the Redeemer shed His Blood
for the salvation of all, but if we look to the fruit which mankind has received from it, we shall easily find that it pertains not unto all, but to many of the human race.

     When, therefore, Our Lord said : " For you," He meant either those who were present , or those chosen from among the Jewish people, with the exception of Judas , the disciples with whom He was speaking.  When He added, "
For many," He wished to be understood to mean the remainder of the elect from among the Jews or Gentiles. With reason, therefore, were the words , "For all", not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle ( Hebrews ix.28 )
when he says:  Christ was offered once to exhaust the sins of many," and also of the words of our Lord in John: " I pray for them ; not for the world I pray, but for those whom thou hast given me, because they are thine"

( John x v ii . 9)

     So we see the Dogmatic Council of Trent  made it clear that the words " Pro Multis" ( for many) were deliberately part  of the Apostolic Tradition. To use the words " For All"  attaches one to the heresy of universal salvation.

     In the new Mass for many has somehow become for all. Anyone who knows little of the Catholic faith knows the difference between many and all. Our Lord's passion was sufficient for all , but the term for many refers to the fruits of His Passion and not all except the fruits of His passion.

     When one looks at what has been removed, covered up or suppressed from the Traditional Latin Mass, taken into consideration the sacrilege of receiving the Lord in the hand, the Priest no longer facing East waiting the return of the Savior, our Lord placed far away from the High Altar , the communion rails now being removed making it next to
impossible to kneel before the Lord and so many other abuses , one who is serious about his faith can only say, only the Traditional Latin Mass. The Mass of the Saints, the Mass of Holy Mother the Church for 1968 years!

Why The Traditional Latin Mass, Part 1

FatFather Martin von Cochem gives us the answer why the Mass must remain in the official language of the Church,
Latin. In his book, " The Incredible Catholic Mass", which carries the imprimatur, Father says, "The Holy Mass is not a sermon, it is not intended for the instruction of the people; it is the offering for them of the Sacrifice of the New Testament." Father goes on, " If the Mass were said in one of the living languages, there would be great risk that, as
the meaning of the words changed, the original significance of the formulas would change also, and against this danger the Church must guard. As the integral part of the religion cannot be altered, so the language of the religion must ever be the same. The unity of the doctrine in the Catholic Church throughout the world is beautifully illustrated
by the identity of the language she employs."

We note this book was originally published in 1704. Let us now see what has happened when the New Mass began being said in the vernacular.

     If we look at the New Mass and compare it with the Traditional Latin Mass we will notice that anything that is truly Catholic has been suppressed, if it is there at all. Starting at the beginning:

     " I will go in unto the Altar of God".  This no longer appears in the New Mass. Altar implies sacrifice and only the Catholic Church has sacrifice so this has been removed.

     The next thing removed was Psalm 42. " Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the  unjust and deceitful man." Why was this removed? Is there no more deceitful men ? Are all nations holy and pleasing to God? This obviously refers to those outside the Church and therefore must be removed.

     In the Confiteor from the Traditional Latin Mass, we see: " I confess to almighty God, to the Blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist ,"etc. In the New Mass if the prayer is even said we see: "  I confess to almighty God and to you my brothers and sisters." After which the names of the Saints have been
removed. But what is more bothersome is the fact that Catholics do not confess to each other! We confess to God through the Priest.

     Next we see removed: " We beseech Thee O Lord, by the merits of the Thy Saints, whose relics are here, and of all the Saints, that Thou would vouchsafe to forgive me all my sins." Of course with the Altar now a table there are no relics and  we no longer want to mentions Saints as this is not pleasing to those outside the one true Church.

     Next in the Gloria of the Traditional Latin Mass we see: " Glory be to God on high, and on earth peace to men of good will." In the New Mass we see: " Glory to God in the high and peace to His people on earth." We see the New Mass implies that all men have good will.

     In the Credo in the Traditional Latin Mass we read, " I believe" Credo in Latin means I believe. In the New Mass we see, " We believe". We will be judged as individuals and not as a group. The Credo is a personal profession of faith.

     In the offertory of the Traditional Latin Mass we read, " Accept , O Holy Father, almighty and eternal God , this unspotted host. Which I , Thy unworthy servant, offer unto Thee, my living and true God, for my innumerable sins, offenses, and negligence's, and for all here present: as also for all faithful Christians, both LIVING AND DEAD, that it
may avail both me and them for salvation unto lifer everlasting." In the New Mass we see nothing mentioned about the dead. We know that Luther was an enemy of praying for the dead. Again we see the New Mass being made more acceptable for those outside the Church. Translation you say ? No an obvious omitting of Catholic doctrine.

     We notice that Ps. 25 6-12 has been left out of the New Mass.  I guess because the priest says, " I will wash my hands among the innocent: and I will compass Thine altar, O Lord." There goes that altar word again.

     In the Orate Fratres there is no longer any distinction between the priest's sacrifice and that of the people. In the Traditional Latin Mass we have, " Brethren, pray that my Sacrifice and yours may be acceptable to God the almighty."
 Notice the distinction.  However in the New Mass we see, " Pray brethren that our sacrifice may be acceptable to God, the Almighty Father." Notice there is no longer a distinction between the priest's sacrifice and the people's sacrifice thus reducing the role of the priest. As we know Protestants do not believe in the priesthood. It is important
at this point to note what the dogmatic Council of Trent states as the role of the priest. " The priest is also one and the same, Christ the Lord; for the ministers who offer Sacrifice, consecrate the holy mysteries, not in their own person, but that in that of Christ, as the words of the consecration itself show , for the priest does not say, This is the body of Christ, but this is my body, and thus acting in the person of Christ the Lord, he changes the substance of the bread and wine into the true substance of His Body and Blood." So we see there must be a distinction between the priest's Sacrifice and the people's.  Are all of these items and bad translations just a coincidence that point to a more Protestant pleasing Mass? I think not.

Comparison between the Tridentine Mass and the modern Mass

Comparison between the Tridentine Mass and the Novus Ordo Missae

Compare...	With...
the traditional Latin Mass	the New Mass
Atmosphere of Reverent Worship: Peaceful, otherworldly atmosphere. Emphasis on individual "lifting his heart & mind to God." Members of congregation direct attention to God, not each other.	Social, Classroom, Entertainment Atmosphere: Constant standing, sitting, amplified noise; atmosphere like a public meeting. Emphasis on "instruction." Socializing in church before & after service, and handshaking during.
Profound Reverence for Real Presence: Sixteen genuflections. The hands of the priest alone touch the consecrated host. Communion given only on tongue.	Indifference, Irreverence towards Real Presence: Only three genuflections required. Lay men & women distribute communion. Communion given in hand—a practice protestants introduced to deny Christ's Real Presence.
Fidelity to Catholic Doctrine: Over the course of a year, presents all facets of Catholic doctrine.	Systematic Omission of Catholic Doctrines: New prayers systematically omit references to hell, judgement, punishment for sin, merits of the Saints, the one true Church, the souls of the departed & miracles.
Antiquity: Bulk of Sunday prayers & their arrangement goes back at least to 300s and 400s AD. Canon essentially the same since St. Ambrose (d. 397).	Novelty: Old Sunday prayers omitted or stripped of doctrines, and rearranged in 1960s. Only 17% of old prayers remain. Chunks of ancient Canon are now "optional." The words of consecration, Christ's own words "For you and for many" are changed. Three substitute "Canons" invented & introduced in 1960s, and still more invented later.
Stability: Everything regulated by precise laws to protect purity of worship and doctrine.	Constant Change: Options, options and more options. Individual priests & parish liturgy committees get to pick, drop or invent texts to push what they think people should believe.
Priest is Sacrificer: Priest faces tabernacle, cross and altar (symbolically toward God). Priest performs all the actions & recites all the prayers of the Mass.	Priest is "President", Actor: Priest faces people instead of symbolically "toward God." Priest sits off to side. His functions given away to lay men and women.

Text Courtesy of CatholicRestoration.org

What's the advantage of the Tridentine Mass?

The validity of the Tridentine Mass is shown, not only by the Papal Bull, but also its uniformity and experiencing the words of the Holy Ghost. Wherever Catholics go in the world, the Tridentine Mass is exactly the same. The movements and gestures of the Mass are clearly prescribed and each have a purpose, so there's no room for "personalization and innovations" and other abuses of the liturgy. And the time-honored Latin and Prayers of the Mass reverently reflects the sacrificial nature of the celebration and the inspiration of the Holy Ghost. This Mass expresses the Dogmas such as Purgatory and Blessed Mother, as well, there is no doubt that something heavenly is happening.