WHAT IS THE MASS?
Think about it! How would you answer the question: What is the Mass?
Aside from saying, it is something I go to every Sunday morning, or something similar, what else would you give as an answer?
Perhaps you might get lucky and remember the Catechism answer:
The Mass is the unbloody sacrifice of the Body and Blood of Christ (Baltimore Catechism # 4, Lesson 24: On the Sacrifice of the Mass, Question 263: What is the Mass?; Answer).But what if this person wanted to know more about what the Catholic Mass really is?
Would you be able to give them any details at all - even one detail, or perhaps a more in-depth explanation of what the Mass is?
Knowing what the Mass really is gives every Catholic an opportunity to have the potential power to become a better Catholic, a more devout Catholic, a more virtuous Catholic, and really a more happy, hopeful, and joyful Catholic who can be so much more secure in the practice of the One, Holy, Catholic, Apostolic Faith!
Beyond this, there is an even greater reason to know these beautiful Truths of the Catholic Faith! It is impossible to love someone you do not know. For example, those of you who are married, before your first contact with your future Spouse, how much did you love your future Spouse? Not really at all except perhaps to be in love with love, or the general thought of loving a Spouse - but not the very specific person you later met in person and married.
The same thing is true with God. People who do not know anything about God are not really able to love God. The more one learns about God, the more a person has the capacity and ability to love God. The greater the degree of knowledge one has about God, the greater is the degree of possibly loving God so much more!
Therefore, when one learns about the things of God, the works of God, about the Spiritual Life and everything connected with it which can help a person get closer to God and to ultimately get to Heaven, e.g. the practice of the Theological and Moral Virtues, attending Mass, receiving the Sacraments which give Sanctifying Grace (a participation in the life of God), the better one gets to know God and, by knowing God, one can love God even more!
Below are not the opinions of various people, or even the teachings of one or more famous theologians, but rather:
1. The official teachings of the Roman Catholic Church concerning what the Catholic Traditional Mass is in her offical Catechism edited under Saint Charles Borrromeo and issued by the Decree of the Infallible Roman Catholic Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572].
2. The Infallible Doctrinal Teachings on the Holy Sacrifice of the Catholic Traditional Mass officially promulgated by the Infallible Roman Catholic Pope Pius IV, Giovanni Angelo De Medici [Friday, December 25, 1559 - Thursday, December 9, 1565] and by the Infallible Roman Catholic Council of Trent, in Session 22, Monday, September 17, 1562 A.D.
Also, the Infallible
Doctrinal Canons and Decrees on the Holy Sacrifice of the Catholic
Traditional Mass officially promulgated by the Infallible Roman Catholic
Pope Pius IV, Giovanni Angelo De Medici and by the Infallible Roman Catholic
Council of Trent, in Session 22, Monday, September 17, 1562 A.D., including
the censure (penalty) of anathema
which is attached to each Canon on the Holy Sacrifice of the Mass.
The Laity Prohibited To Touch The Sacred Vessels
To safeguard in every possible way the dignity of so august a Sacrament, not only is the power of its administration entrusted exclusively to priests, but the Church has also prohibited by law any but consecrated persons, unless some case of great necessity intervene, to dare handle or touch the sacred vessels, the linen, or other instruments necessary to its completion.
Priests themselves and the rest of the faithful may hence understand how great should be the piety and holiness of those who approach to consecrate, administer or receive the Eucharist.
The Eucharist as a Sacrifice
We must now proceed to explain its nature as a Sacrifice, that pastors may understand what are the principal instructions which they ought to impart to the faithful on Sundays and holy days, regarding this mystery in conformity with the decree of the holy Council (of Trent). (Session 22, Chapter 8).
Importance Of Instruction On The Mass
This Sacrament is not only a treasure of heavenly riches, which if turned to good account will obtain for us the grace and love of God; but it also possesses a peculiar character, by which we are enabled to make some return to God for the immense benefits bestowed upon us.
How grateful and acceptable to God is this victim, if duly and legitimately immolated, is inferred from the following consideration. Of the sacrifices of the Old Law it is written: Sacrifice and oblation thou wouldst not (Psalm 39:7); and again: If thou hadst desired sacrifice, I would indeed have given it: with burnt-offerings thou wilt not be delighted (Psalm 50:18). Now if these were so pleasing in the Lord's sight that, as the Scripture testifies, from them God smelled a sweet savour (Genesis 8:21), that is to say, they were grateful and acceptable to Him; what have we not to hope from that Sacrifice in which is immolated and offered He Himself of whom a voice from heaven twice proclaimed: This is my beloved Son, in whom I am well pleased (Matthew 3:17).
This mystery, therefore, pastors should carefully explain, so that when the faithful are assembled at the celebration of divine service, they may learn to meditate with attention and devotion on the sacred things at which they are present.
Distinction of Sacrament and Sacrifice
They should teach, then, in the first place, that the Eucharist was instituted by Christ for two purposes: one, that it might be the heavenly food of our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly Father, oftentimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of just chastisement to clemency. Of this thing we may observe a type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and a sacrifice.
Nor could our Saviour, when about to offer Himself to God the Father on the altar of the cross, have given any more illustrious indication of His unbounded love towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice, which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with the greatest utility, unto the consummation of ages by the Church diffused throughout the world.
But (between the Eucharist as a Sacrament and a Sacrifice) the difference is very great; for as a Sacrament it is perfected by consecration; as a Sacrifice, all its force consists in its oblation. When, therefore, kept in a pyx, or borne to the sick, it is a Sacrament, not a Sacrifice. As a Sacrament also, it is to them that receive it a source of merit, and brings with it all those advantages which have been already mentioned; but as a Sacrifice, it is not only a source of merit, but also of satisfaction. For as, in His Passion, Christ the Lord merited and satisfied for us; so also those who offer this Sacrifice, by which they communicate with us, merit the fruit of His Passion, and satisfy. (a)
The Mass Is a True Sacrifice
Proof From The Council Of Trent
With regard to the institution of this Sacrifice, the holy Council of Trent (Session 22, Chapter 1, Canons 1 and 2) has left no room for doubt, by declaring that it was instituted by our Lord at His Last Supper; while it condemns under anathema all those who assert that in it is not offered to God a true and proper Sacrifice; or that to offer means nothing else than that Christ is given as our spiritual food.
Nor did (the Council) omit carefully to explain that to God alone is offered this Sacrifice. For although the Church sometimes offers Masses in honour and in memory of the Saints, yet she teaches that the Sacrifice is offered, not to them, but to God alone, who has crowned the Saints with immortal glory. Hence the priest never says: I offer Sacrifice to thee Peter, or to thee Paul (Saint Augustine, Against Faustus, book 20, chapter 21); but, while he offers Sacrifice to God alone, he renders Him thanks for the signal victory won by the blessed martyrs, and thus implores their patronage, that they, whose memory we celebrate on earth, may vouchsafe to intercede for us in heaven."
Proof From Scripture
This doctrine, handed down by the Catholic Church, concerning the truth of this Sacrifice, she received from the words of our Lord, when, on that last night, committing to His Apostles these same sacred mysteries, He said: Do this for a commemoration of me (Luke 22:19; 1 Corinthians 11:24); for then, as was defined by the holy Council, He ordained them priests, and commanded that they and their successors in the priestly office, should immolate and offer His body (Session 22, Chapter 2).
Of this the words of the Apostle to the Corinthians also afford a sufficient proof: You cannot drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils. As then by the table of devils (1 Corinthians 10:20) must be understood the altar on which sacrifice was offered to them; so also - if the conclusion proposed to himself by the Apostle is to be legitimately drawn -- by the table of the Lord can be understood nothing else than the altar on which Sacrifice was offered to the Lord.
Should we look for figures and prophecies of this Sacrifice in the Old Testament, in the first place Malachy most clearly prophesied thereof in these words: From the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts (Malachias 1:11).
Moreover, this victim was foretold, as well before as after the promulgation of the Law, by various kinds of sacrifices; for this victim alone, as the perfection and completion of all, comprises all the blessings which were signified by the other sacrifices. In nothing, however, do we behold a more lively image of the Eucharistic Sacrifice than in that of Melchisedech; for the Saviour Himself offered to God the Father, at His Last Supper, His body and blood, under the appearances of bread and wine, declaring that He was constituted a priest for ever, after the order of Melchisedech (Hebrews 7:3).
Excellence of the Mass
The Mass Is The Same Sacrifice As That Of The Cross
We therefore confess that the Sacrifice of the Mass is and ought to be considered one and the same Sacrifice as that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered Himself, once only, a bloody Sacrifice on the altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose Sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord: Do this for a commemoration of me.
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 in that of Christ, as the words of 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.
The Mass A Sacrifice Of Praise, Thanksgiving And Propitiation
This being the case, it must be taught without any hesitation that, as the holy Council (of Trent - Session 22, Chapter 2, Canon 3) has also explained, the sacred and holy Sacrifice of the Mass is not a Sacrifice of praise and thanksgiving only, or a mere commemoration of the Sacrifice performed on the cross, but also truly a propitiatory Sacrifice, by which God is appeased and rendered propitious to us. If, therefore, with a pure heart, a lively faith, and affected with an inward sorrow for our transgressions, we immolate and offer this most holy victim, we shall, without doubt, obtain mercy from the Lord, and grace in time of need (Hebrews 4:16); for so delighted is the Lord with the odor of this victim that, bestowing on us the gift of grace and repentance, He pardons our sins. Hence this usual prayer of the Church: As often as the commemoration of this victim is celebrated, so often is the work of our salvation being done (Secret Prayer of the Ninth Sunday After Pentecost); that is to say, through this unbloody Sacrifice flow to us the most plenteous fruits of that bloody victim.
The Mass Profits Both The Living And The Dead
Pastors should next teach that such is the efficacy of this Sacrifice that its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated. For, according to the most authentic Apostolic tradition, it is not less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities and difficulties of every sort (Session 22, Chapter 6. Session 22, Canon 8).
It is hence easy to perceive, that all Masses, as being conducive to the common interest and salvation of all the faithful, are to be considered common to all. (b)
The Rites and ceremonies of the Mass
The Sacrifice (of the Mass) is celebrated with many solemn rites and ceremonies, none of which should be deemed useless or superfluous. On the contrary, all of them tend to display the majesty of this august Sacrifice, and to excite the faithful when beholding these saving mysteries, to contemplate the divine things which lie concealed in the Eucharistic Sacrifice. On these rites and ceremonies we shall not dwell, since they require a more lengthy exposition than is compatible with the nature of the present work; moreover priests can easily consult on the subject some of the many booklets and works that have been written by pious and learned men.
What has been said so far will, with the divine assistance, be found sufficient to explain the principal things which regard the Holy Eucharist both as a Sacrament and Sacrifice.
(Footnote a: He who celebrates Mass worthily and he who communicates worthily, merit by those personal acts, an increase of grace and glory. The communicant receives, moreover, from the Sacrament the fruits eexplained above on pages 241 ff. But Communion does not effect directly, as does the Mass, satisfaction for sin. (Summa Theologica, Part III, Question 79, Article 5)
(Footnote b: On the Sacrifice of the Mass, see Saint Thomas Aquinas' Summa Theologica, Part III, Question 83, Article 7; Summa Theologica, Part III, Question 79, Articles 5 and 7; Saint Alphonus DeLiguori, Moral Theology, 6, pp. 304 ff; Code of Canon Law, Canons 802 ff.)
(The Catechism of the Council of Trent for Parish Priests, Edited under Saint Charles Borrromeo, Issued by the Decree of Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572], translated by John A. McHugh, O.P. and Charles J. Callan, O.P., Imprimatur by Patrick J. Hayes, Archbishop of NewYork, January 3, 1923, Part II, The Sacraments, The Eucharist, pp. 254-260).
Being the Sixth under the
Sovereign Pontiff, Pius IV
DOCTRINE ON THE SACRIFICE OF THE MASS
The sacred and holy, ecumenical and general Synod of Trent--lawfully assembled in the Holy Ghost, the same Legates of the Apostolic Sec presiding therein--to the end that the ancient, complete, and in every part perfect faith and doctrine touching the great mystery of the Eucharist may be retained in the holy Catholic Church; and may, all errors and heresies being repelled, be preserved in its own purity; (the Synod) instructed by the illumination of the Holy Ghost, teaches, declares; and decrees what follows, to be preached to the faithful, on the subject of the Eucharist, considered as being a true and singular sacrifice.
On the institution of the most holy Sacrifice of the Mass.
Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical priesthood; there was need, God, the Father of mercies, so ordaining, that another priest should rise, according to the order of Melchisedech, our Lord Jesus Christ, who might consummate, and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though He was about to offer Himself once on the altar of the cross unto God the Father, by means of his death, there to operate an eternal redemption; nevertheless, because that His priesthood was not to be extinguished by His death, in the last supper, on the night in which He was betrayed,--that He might leave, to His own beloved Spouse the Church, a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the cross, might be represented, and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit,--declaring Himself constituted a priest for ever, according to the order of Melchisedech, He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, He instituted the new Passover, (to wit) Himself to be immolated, under visible signs, by the Church through (the ministry of) priests, in memory of His own passage from this world unto the Father, when by the effusion of His own blood He redeemed us, and delivered us from the power of darkness, and translated us into his kingdom. And this is indeed that clean oblation, which cannot be defiled by any unworthiness, or malice of those that offer (it); which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles; and which the apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says, that they who are defiled by the participation of the table of devils, cannot be partakers of the table of the Lord; by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the law; in as much as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all.
That the Sacrifice of the Mass is propitiatory both for the living and the dead.
And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propritiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation). Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreebly to a tradition of the apostles.
On Masses in honour of the Saints.
And although the Church has been accustomed at times to celebrate, certain masses in honour and memory of the saints; not therefore, however, doth she teach that sacrifice is offered unto them, but unto God alone, who crowned them; whence neither is the priest wont to say, "I offer sacrifice to thee, Peter, or Paul;" but, giving thanks to God for their victories, he implores their patronage, that they may vouchsafe to intercede for us in heaven, whose memory we celebrate upon earth.
On the Canon of the Mass.
And whereas it beseemeth, that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savour of a certain holiness and piety, and raise up unto God the minds of those that offer. For it is composed, out of the very words of the Lord, the traditions of the apostles, and the pious institutions also of holy pontiffs.
On the solemn ceremonies of the Sacrifice of the Mass.
And whereas such is the nature of man, that, without external helps, he cannot easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolical discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this sacrifice.
On Mass wherein the priest alone communicates.
The sacred and holy Synod would fain indeed that, at each mass, the faithful who are present should communicate, not only in spiritual desire, but also by the sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most holy sacrifice: but not therefore, if this be not always done, does It condemn, as private and unlawful, but approves of and therefore commends, those masses in which the priest alone communicates sacramentally; since those masses also ought to be considered as truly common; partly because the people communicate spiritually thereat; partly also because they are celebrated by a public minister of the Church, not for himself only, but for all the faithful, who belong to the body of Christ.
On the water that is to be mixed with the wine to be offered in the chalice.
The holy Synod notices, in the next place, that it has been enjoined by the Church on priests, to mix water with the wine that is to be offered in the chalice; as well because it is believed that Christ the Lord did this, as also because from His side there came out blood and water; the memory of which mystery is renewed by this commixture; and, whereas in the apocalypse of blessed John, the peoples are called waters, the union of that faithful people with Christ their head is hereby represented.
On not celebrating
the Mass every where in
the vulgar tongue; the mysteries of the Mass to be explained to the people.
Although the mass contains great instruction for the faithful people, nevertheless, it has not seemed expedient to the Fathers, that it should be every where celebrated in the vulgar tongue. Wherefore, the ancient usage of each church, and the rite approved of by the holy Roman Church, the mother and mistress of all churches, being in each place retained; and, that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be none to break it unto them, the holy Synod charges pastors, and all who have the cure of souls, that they frequently, during the celebration of mass, expound either by themselves, or others, some portion of those things which are read at mass, and that, amongst the rest, they explain some mystery of this most holy sacrifice, especially on the Lord's days and festivals.
Preliminary Remark on the following Canons.
And because that many errors are at this time disseminated and many things are taught and maintained by divers persons, in opposition to this ancient faith, which is based on the sacred Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and holy Synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from holy Church, by means of the canons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine.
Canons on the Holy Sacrifice of the Catholic Traditional Mass
CANON I. If any one saith, that in the Mass a true and real Sacriflce is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema.
CANON II. If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the Apostles Priests; or, did not ordain that they, and other Priests should offer His own Body and Blood; let him be anathema.
CANON III. If any one saith, that the Sacrifice of the Mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the Sacrifice consummated on the Cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.
CANON IV. If any one saith, that, by the Sacrifice of the Mass, a blasphemy is cast upon the most Holy Sacrifice of Christ consummated on the Cross; or, that it is thereby derogated from; let him be anathema.
CANON V. If any one saith, that it is an imposture to celebrate Masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.
CANON VI. If any one saith, that the Canon of the Mass contains errors, and is therefore to be abrogated [abolished]; let him be anathema.
CANON VII. If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of Masses, are incentives to impiety, rather than offices of piety; let him be anathema.
CANON VIII. If any one saith, that Masses, wherein the Priest alone communicates Sacramentally, are unlawful, and are, therefore, to be abrogated [abolished; let him be anathema.
CANON IX. If any one saith, that the Rite of the Roman Church, according to which a part of the Canon and the words of Consecration are pronounced in a low tone, is to be condemned; or, that the Mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.
(The Infallible Doctrinal Teachings on the Holy Sacrifice of the Catholic Traditional Mass officially promulgated by the Infallible Roman Catholic Pope Pius IV, Giovanni Angelo De Medici [Friday, December 25, 1559 - Thursday, December 9, 1565] and by the Infallible Roman Catholic Council of Trent, in Session 22, Monday, September 17, 1562 A.D.
Also, the Infallible Doctrinal Canons and Decrees on
the Holy Sacrifice of the Catholic Traditional Mass officially promulgated
by the Infallible Roman Catholic Pope Pius IV, Giovanni Angelo De Medici
and by the Infallible Roman Catholic Council of Trent, in Session 22, Monday,
September 17, 1562 A.D., including the censure (penalty) of anathema
which is attached to each Canon on the Holy Sacrifice of the Mass.)
“ANATHEMA then appears as the more solemn form of pronouncing or declaring excommunication” (Rev. P. Chas. Augustine, O.S.B., D.D., A Commentary on the New Code of Canon Law, Volume 8, Canons 2255 & 2256, p. 170).
“ANATHEMA: A thing or person struck by God’s malediction and intended for ruin. Cf. I Cor. 12:13; Rom. 9:3; Gal. l:8-9. Anathema, in actual Church discipline, is the term used for IPSO FACTO excommunication incurred by those denying a solemnly defined Truth, as is concluded principally from the dogmatic canons of the Roman Catholic Council of Trent and the Vatican Council, (i.e. the Roman Catholic Council Vatican I)”. (Parente, Piolanti, Garofalo, Dictionary of Dogmatic Theology, “Anathema”.)
Please note that this 22nd Session of the Council of Trent did not take place until Monday, September 17, 1562, A.D. To put things into proper perspective, it should be noted historically that there had already been 45 Protestant Supper-Meals which had been made up (some of them revised several times by 1562!) and that the 46th Protestant Supper-Meal, which the Protestants used to replace what Jesus Christ had perfectly instituted, namely, the Holy Sacrifice of the Mass, saw the light of day in 1562, namely the THE BOOK OF COMMON ORDER, which was the 2nd Updated Version of The Forme of Prayers which was used in Scotland and had been pieced together by an ex-Roman Catholic Priest, namely Father John Knox [c. 1505 A.D. - 1572 A.D.].
The point is that the Protestants had not only thrown out the Holy Sacrifice of the Mass, beginning with the guiding force of the first ex-Catholic Priest, Father Martin Luther, O.S.A. [1483 A.D. - 1546 A.D.], who had proposed a German “mass” as early as 1519 A.D., and who was taken at his word on Christmas Day, December 25, 1521 A.D., at Wittenberg by Andreas Rudolph Bodenstein [b. c. 1480 A.D. - d. 1541 A.D.], a.k.a. Carlstadt or Karlstadt who appeared in the Castle Church without vestments and did a Protestant Supper-Meal “mass”, a.k.a. a Protestant Evangelical Meal, without the Canon, but, because of their vast experience, they had become professional Protestant Supper-Meal composers by 1562!
Please review Canons 6, 8, and 9 above because these Canons deal with condemning and abolishing the Holy Sacrifice of the Mass - the penalty for doing this being automatic excommunication - anathema.
But this is exactly
what the Protestants like Luther, Knox, Cranmer, etc. had accomplished
- they had abolished the Holy Sacrifice of the Catholic Traditional Mass,
replacing it with their Protestant Memorial Supper Meals which a few might
have still called a “mass”, although it was a “mass” in name only!
The Holy Sacrifice of the Mass is the unbloody renewal of the bloody Sacrifice of Christ on the Cross, the Victim is one and the same. (Pope Pius IV with Council of Trent, Session 22, Monday, September 17, 1562, Chapter 2. De Fide - Unchangeable Dogma.)
Where in the Gospels does it
say that, at the foot of the Cross, Saint John: dressed and acted like
a clown, or a ventriloquist, or had an animal act, or danced, or acted
like an idiot? Or that Our Blessed Mother, or Saint Mary Magdalen, or the
Holy Women, or even Salome, danced around the foot of the Cross?
So, why do so many "catholic" churches today have:
Professional Circus Snake Act
(Click on Photo or Link)
Because their "fake New World Order pagan masses" are NOT the real Mass - no Victim of Sacrifice because it is NOT the unbloody renewal of the bloody Sacrifice of Christ on the Cross!
Judgement shall begin at the House of God.
(1 Peter 4:17)
The day is coming when this..abomination
will be severely punished by God!
“When therefore you shall see the Abomination of Desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.... For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be. And unless those days had been shortened, no flesh should be saved: but for the sake of the elect those days shall be shortened.” (Matthew 24:15; 24:21-22; emphasis added.):
“To tell the Truth, it [the NEW mass] is a different liturgy of the Mass. This needs to be said without ambiguity: THE ROMAN RITE, as we knew it, NO LONGER EXISTS. It HAS BEEN DESTROYED.” (Fr. Joseph Gelineau, a Synod Vatican 2 “peritus” - expert - who helped to make up the NOR [Novus Ordo Rite], “Demain La Liturgk,” Paris, 1976, pp. 9-10; emphasis added.)