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A Comparison of the 1968 NEW Liturgical Rite for
The Administration of the Sacrament of the Episcopacy
With the Traditional Pontificale Romanum, 1891 Edition
To Determine IF the 1968 NEW Rite is Valid


Contents

Preface

A few important quotes which Catholic Prelates must observe and teach

Prologue

Note

Abbreviations

Colors

General Introduction

Holy Sacrifice of the Mass

Pre-1944 Missale Romanum

The NEW mass, a.k.a. The Novus Ordo Rite of mass a.k.a. The Novus Ordo Missae, of The Synod Vatican 2 church

Some very important information which The Synod Vatican 2 church does NOT want Catholics to know!

Preliminary data

Solemn Procession into the Church

A Comparison of the two Liturgical Rites

Definition of various terms

Affected ignorance

Anathema

Significatio ex Adjunctis

Veni Creator Spiritus

Come, Holy Ghost

Communion under both Species

Summary

Here Is The Fate of INNOVATORS




Preface

A Few Important Quotes Which
Catholic Prelates Must Observe and Teach

1. With the Father of light there is no change nor shadow of alteration”  (James 1:17; emphasis added).

2. “Be not led away with various and strange doctrines. Jesus Christ yesterday, and today, and the same forever” (Hebrews 13:8-9; emphasis added).

3. But though We, or an angel from Heaven, preach to you a Gospel besides that which We have preached to you; let him be anathema” (Galatians 1:8; emphasis added).
4.  “For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables (2 Timothy 4:3-4; emphasis added).
5. Therefore, brethren, stand fast and hold the Traditions which you have been taught, whether by word [oral Tradition] or by Our letter [written Tradition - Scripture]”(2 Thessalonians 2:15; emphasis added.).
6.  Do not be one of those timourous physicians who like their tranquility more than the saving of the sick...  Even though Salome should dance before Herod, should ask for John's head and should obtain it from the detestable King, John's duty is to cry out: NON LICET! [It is not permitted!]” (Bishop Saint Ivo of Chartres, a.k.a. Yves, I’ve, Yvo  [b. Beauvais, France or Auteuil, France, c. 1040 A.D. - d. Chartres, France, Tuesday, May 30, 1116 A.D.], Bishop of Chartres [1090 A.D. - Tuesday, May 30, 1116 A.D.], Letter # 24, To Bishop Hugh of Lyons, October, 1094 A.D.; emphasis added).

7.  Medicinal rebuke must be applied to all who sin, lest they should either themselves perish, or be the ruin of others....” (Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace, a protégé of Patriarch Saint Ambrose.  Extract from Bishop Saint Augustine’s “Retractations”, Book II, Chapter 67, On the Following Treatise: “De Correptione et Gratia”, “Treatise on Rebuke and Grace, Addressed to Valentine, and with him to the Monks of Adrumetum”, 426 A.D., or 427 A.D., Introduction; emphasis added.)

8.  Let no one therefore say that a man must not be rebuked when he deviates from the right way, but that his return and perseverance must only be asked for from the Lord for him.” (Bishop Saint Augustine,   Extract from Bishop Saint Augustine’s “Retractations”, Book II, Chapter 67, On the Following Treatise: “De Correptione et Gratia”, “Treatise on Rebuke and Grace, Addressed to Valentine, and with him to the Monks of Adrumetum”, 426 A.D., or 427 A.D., Chapter 25, “Therefore Rebuke is to Be Used”; emphasis added.)

9. “Receive the staff of the Pastoral Office, so that in the correction of vices you may be lovingly severe, giving judgment without wrath, softening the minds of your hearers whilst fostering virtues, not neglecting strictness of discipline through love of tranquillity.” (Pontificale Romanum, 1891 Edition, Ancient Roman Rite of the Catholic Church, Rite for the Administration of the Sacrament of the Holy Episcopacy, Episcopal Consecrator gives the Crozier - Pastoral Staff - to the Newly Consecrated Bishop; emphasis added.)

10. Catholic Doctrine tells us that the primary duty of Charity does not lie in the toleration of false ideas, however sincere they may be.... Catholic Doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting....”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Notre Charge Apostolique”, Our Apostolic Mandate, To the French Bishops, Monday, August 15, 1910, ¶ 27; emphasis added.)

11.  “Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them....   they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Notre Charge Apostolique”, Our Apostolic Mandate, To the French Bishops, Monday, August 15, 1910, ¶ 47; emphasis added.)

12. “These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office” (Pope Saint Pius X, Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)

13. We do by Our Apostolic Authority repeat and confirm both that Decree of the Supreme Sacred Congregation and those Encyclical letters of Ours, adding the Penalty of Excommunication against their contradictors, and this We declare and Decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter ‘Docentes’ of the Constitution ‘Apostolicae Sedis’, which is the first among the Excommunications latae sententiae....” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Motu Proprio, “Præstantia Scripturæ Sacræ”, ¶ 5, Monday, November 18, 1907. Automatic Excommunication of all Heretics, especially the Modernist Heretics, and which today also includes The NEW Theology Theologian Heretics, some of whom were “periti” - experts - at Synod Vatican 2; - after they were actually invited to attend Synod Vatican 2 by the Modernist Heretic, the 2nd pope John 23rd; emphasis added).

14. This Excommunication... which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the Modernists that is, the synthesis of all heresies” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Motu Proprio, “Præstantia Scripturæ Sacræ”, ¶ 5, Monday, November 18, 1907. Automatic Excommunication of all Heretics, especially the Modernist Heretics, and which today also includes The NEW Theology Theologian Heretics, some of whom were “periti” - experts - at Synod Vatican 2; - after they were actually invited to attend Synod Vatican 2 by the Modernist Heretic, the 2nd pope John 23rd; emphasis added).

Prologue

Since, therefore, the Sanctification of man [i.e. people] is in the power of God Who Sanctifies, it is not for man [i.e. people] to decide what things should be used for his [i.e. thier] Sanctification, but this is determined by Divine Institution(Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 60, Article 5, I Answer That; emphasis added).




Note

In order to make the actual comparisons easier to see, the Traditional sequence of the Pontificale Romanum, 1891 Edition, of the Ancient Roman Rite of The Catholic Church, is retained.

This procedure clearly proves that many changes were made to the Traditional sequence of the Pontificale Romanum, 1891 Edition by the NEW 1968 Version of the Roman Pontifical of The NEW Synod Vatican 2 church.

Sections which are left blank indicate there is no corresponding data in that Rite.




Abbreviations

ARR = Ancient Roman Rite of the Catholic Church
NOR = Novus Ordo Rite of  The Synod Vatican 2 church




Colors

Traditional Rubrics are in Red.
Clarifications and Additional Directions
Which are not Printed in the Ritual are also in Red.
Commentaries, Notes, Observations,
and Statements are Given in Blue.



General Introduction

This General Introduction is based on the Traditional Pontificale Romanum, 1891 Edition of the Ancient Roman Rite of The Catholic Church.

The Bishop-Elect, the Episcopal Consecrator, and their entire retinue, go into the Church in Solemn Procession to the High Altar in the Main Sanctuary where the Episcopal Consecrator vests for Mass and the two Assistant Bishops and the Bishop-Elect vest in the Chapel of the Bishop-Elect.

The Rite of Episcopal Consecration is divided into the preliminary examination, the Consecration proper, and the investiture. The first part includes the form of ascertaining solemnly that the Bishop Elect has the right to Episcopal Consecration as well as inquiring into the Orthodoxy of his Faith.

In the Examination, the Bishop-Elect is made to profess categorically his belief in the different matters of Faith that have been particularly attacked by heretics, especially the Doctrine of the Incarnation.

These preliminaries having been observed, the Holy Sacrifice of the Mass is begun, using a pre-1944 Missale Romanum, which Mass is simultaneously Offered by the Episcopal Consecrator and by the Bishop Elect, at the foot of the High Altar, as a sign of the unity of their Faith.

After the Prayers at the Foot of the Altar, the Episcopal Consecrator ascends the steps of the High Altar (the Main Altar) in the Main Sanctuary, while the two Assistant Bishops go in Solemn Procession to the Chapel of the Bishop-Elect who continues the Holy Sacrifice of the Mass at the Altar in his Chapel.

Immediately after the Gradual or Tract, the two Assistant Bishops go in Solemn Procession to the Main Sanctuary with the Bishop-Elect to the Episcopal Consecrator who begins the formal Consecration Rite with the solemn announcement by the Consecrator of the serious duties of a Bishop.

Each of the different rubrics and prayers sufficiently indicate their purpose. The majesty of the plain chant in the Litany of the Saints, the Veni Creator, and the Consecration Preface is perhaps unsurpassed by any other portion of the Episcopal Consecration Liturgy itself.

The Episcopal Consecration Liturgy being finished, the New Bishop is invested with the Crosier and Ring proper to the Episcopal Order, the prayers and admonitions accompanying the Investiture clearly indicate their respective uses and purposes.

The Mass proceeds with the Episcopal Consecrator and the New Bishop now Offering the Holy Sacrifice of the Mass in unison, together, at the same High Altar.

After Holy Communion, the New Bishop is invested with the Mitre and Gloves, which are Solemnly Blessed by the Episcopal Consecrator.

Then with the utmost pomp the New Bishop is Enthroned on the Episcopal Throne while the magnificent "Te Deum" is intoned.

During the hymn, the New Bishop is led between the two Assistant Bishops around the Church, Blessing the people as he goes.

After this, the New Bishop is received by the Episcopal Consecrator with a Liturgical Kiss of Peace, and then the New Bishop procedees to his Chapel reciting the Last Gospel, after which he unvests, as do the two Assistant Bishops.

The Episcopal Consecrator recites the Last Gospel at the High Altar and then unvests at his Episcopal Throne and there awaits the New Bishop.

The New Bishop returns to thank the Episcopal Consecrator, and everyone else.  Then the entire retinue leaves the Church in the same Solemn Procession as when they first entered the Church.

Most especially, those who truly understand and appreciate the Hierarchical importance of the Episcopate will thoroughly understand the sublimity of this entire Liturgical Rite.




Holy Sacrifice of the Mass

Pre-1944 Missale Romanum

The Administration of the Sacrament of the Most Holy Episcopacy is always done in Latin and always during the Holy Sacrifice of the Catholic Traditional Propitiatory Mass which is also always Offered in Latin.

The Holy Sacrifice of the Mass is Concelebrated by the Episcopal Consecrator and the Bishop-Elect using a pre-1944 Missale Romanum which, of course, has the Infallible Papal Bulla Quo Primum Tempore, of Tuesday, July 14, 1570, at the very beginning of the Missale.

This Infallible Papal Bulla of Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572], forbids any changes to this Missale under the censure of automatic excommunication.

Needless to say, the Traditional Pontificale Romanum, 1891 Edition, was used, and still remains used today, unchanged, within the context of this unchangeable Traditional Missale with its Papal Bulla Quo Primum Tempore, of Tuesday, July 14, 1570, at the very beginning of the Missale. These two different Traditional liturgical books of the Catholic Church work together, at it were, in total harmony and compatibility, not only liturgically, but also theologically and ecclesiastically, with each other.




The NEW mass, a.k.a. The Novus Ordo Rite of mass
a.k.a. The Novus Ordo Missae, of  The Synod Vatican 2 church

Most Catholics are painfully aware of all of the many, and never-ending, changes, of the changes, of the church of the never-ending changes, which is happenening to the NEW mass, of  The Synod Vatican 2 church, and which changes continue to change - evolve - ad infinitum - forever!  It is this ever-changing, never-stable, never free of liturgical whims and liturgical fads, which NEW mass is always being updated, in which an "episcopal ordination" takes place.




Some Very Important Information Which
The Synod Vatican 2 church  Does NOT Want Catholics to Know!

For more information concerning the changes which  The Synod Vatican 2 church  made to the Catholic Traditional Holy Sacrifice of the Mass, here are some links which will provide you with some very important information which  The Synod Vatican 2 church    does NOT want Catholics to know!:

1.  An Infallible Roman Catholic Pope with an Infallible Roman Catholic Council both verified and infallibly decreed - forever - the Form for the Double Consecration.

2.  Doctrines and Canons on the Holy Sacrifice of the Mass by the Infallible Roman Catholic Council of Trent Session 22 Monday, September 17, 1562, A.D.

3.  The Catholic Traditional Missal can not be changed.

4.   Jesus Christ warned Catholics about the NEW “mass” and Our Blessed Mother also warned Catholics about the NEW “sacraments”.

5.   Respondemus - We Respond!  -  WHY do you do WHAT you do?

6.  Did you know? There are great similarities between the First Protestant Prayer Book of Edward VI and the “Novus Ordo Missae” of Pope Paul VI.

7.  Do You Know? Which  mass  IS THE MASS?

8.  Did you know? There are objective and rational concerns IF the NEW, All-English Canon of the “mass” is valid.

9.  Did you know? “A Critical Study of the ‘New Order of Mass’” was written by a group of Roman Theologians with a cover letter written by Alfredo Cardinal Ottaviani and Antonio Cardinal Bacci to Pope Paul VI in 1969.  These objective and well-researched Catholic Traditional Documents are known as “The Ottaviani Intervention”.

10.   Do you know? WHAT IS THE MASS?

11.  Did you know?  “The Sky Grows Darker Yet.”

12.  A Roman Catholic Pope listed a number of errors found in a NEW “mass rite”.

13.  Attention Catholics! Did you know?  There are “62 Reasons Why, In Good Conscience, Catholics CAN NOT Attend the NEW ‘mass’”!

14.  A graphic is worth a thousand words.




Preliminary Data

Some preliminary data can be found in the official Catholic Traditional Cæremoniale Episcoporum.  This is usually supplemented by various Traditional liturgical books, including the popular Manual of Episcopal Ceremonies which is in English and which was compiled from not only the Cæremoniale Episcoporum, but also from the Decrees Of the Sacred Congregation of Rites, by Rev. Aurelius Stehle, O. S. B., Master of Ceremonies at St. Vincent Archabbey.  The copy We have was printed in 1916.  We do not recommend later editions, especially all of those after 1943.

Here is a short, partial example from the Manual of Episcopal Ceremonies, page 353:

Chapter IV, Holy Orders, Article 1, General Preparations, ¶ 288.  I. At the High Altar.

1. Six wax candles, lighted, even if the Bishop celebrates only a Low Mass.
2. The seventh candlestick, if the Ordinary officiates.
3. Antependium of the same color as the Bishop's vestments.

Footnote 2.   The stockings and sandals are put on in the Sacristy, unless the Bishop wears the Cappa Magna.



Solemn Procession Into the Church
 
Although the Traditional Pontificale Romanum itself does not provide any rubrics concerning the Solemn Procession into and out of the Church, here is the custom which Our Prelates observe whenever circumstances permit.

After everyone has properly vested, according to their respective Catholic Traditional Offices and Rank, in the Rectory, next to the Church, at a signal from the Episcopal Consecrator, the Senior Master of Ceremonies, rings a hand bell to let everyone know that it is now time to form the Solemn Procession from the Rectory to the Church.

At the second signal from the Episcopal Consecrator, the Senior Master of Ceremonies, nods to the Episcopal Processional Cross Bearer to begin exit the Rectory, as the Porter (or what is more frequent an Acolyte, who functions as the Porter, holds open the door of the Rectory for all to exit (and then closes and locks that door after everyone else has left the Rectory).

The entire retinue, in Solemn Procession, process from the Rectory into the Church, with everyone wearing their respective Catholic Traditional Episcopal and Priestly Vestments of Office, etc., etc., as well as others in their own Ecclesiastical Vestments, led by the Episcopal Processional Cross Bearer, with two Acolytes on either side of the Episcopal Cross Bearer, each one holding a candlestick in which there is a burning candle, followed by an even number of other Acolytes, walking, two-by-two, side-by-side, with each other, with the two leading Acolytes at the head of, and leading, a column of two's which is walking, two-by-two, side-by-side, with each other, directly behind them.

All Acolytes hold a candlestick in which there is a burning candle, followed by the Altar Servers, Altar Ministers, Other Assistants, Chaplains, the two Masters of Ceremonies, Priests of the Parish, Visiting Priests, the Dignior, Monsignori, Visiting Bishops and Other Visiting Prelates, the two Assistant Bishops, the Bishop-Elect, and the Episcopal Consecrator, followed by his Train Bearer who holds up the end of the Train of his Cappa Magna to keep it from dragging on anything, followed by the Scutifer walking next to the Gremial-Bearer, with the Mitre Bearer and Crozier Bearer walking side-by-side with each other, followed by the Episcopal Book-Bearer and the Episcopal Candle-Bearer, walking side-by-side with each other.

Then come the members of the Choir, also walking two-by-two, and finally the Porter who then walks ahead of the Solemn Procession to open the door of the Church so that the Solemn Procession may advance, after each one takes Holy Water at the Holy Water Font, into the Church on the center aisle all the way up past the Congregation and into the Catholic Traditional Main Sanctuary where the Catholic Traditional High/Main Altar awaits their arrival.




A Comparison of the two Liturgical Rites for
The Administration of the Sacrament of the Episcopacy

Pontificale Romanum, 1891 Edition
of The Ancient Roman Rite
of The Catholic Church

Roman Pontifical
NEW 1968 Version
of the
Novus Ordo Rite
of
The NEW Synod Vatican 2 church
English Translation
of the Traditional Latin Text
English Translation of
the Traditional Latin Text
The text also includes various Rubrics and Prayers from the 1943 edition of the Missale Romanum.
mmmmmmmmmmmmmmmmmmmmmmmmmmmmm
The text also includes a few Rubrics and Prayers from the 1969 edition of the English Roman Missal.
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1984
Two Episcopal Consecrations
In a Traditional Roman Catholic Catacomb
Episcopal Consecrator using a copy of
The 1891 edition of the Traditional
 Pontificale Romanum
Rubrics and Texts Follow Below

1985
One Episcopal Consecration
In a NEW Synod Vatican 2 church
Principal consecrator and consecrating bishops
Using the NEW 1968 edition of the
Roman Pontifical
Rubrics and Texts Follow Below

ARR:  1.
De Consecratione Electi In Episcopum.

The Consecration of a Bishop-Elect.

Nemo Consecrari debet, nisi prius constet Consecratori de commissione Consecrandi, sive per litteras Apostolicas, si sit extra Curiam, sive per commissionem vivae vocis oraculo, a Summo Pontifice Consecratori factam, si Consecrator ipse sit Cardinalis.

Statuta die Consecrationis, quae debet esse Dominica, vel Natalitium Apostolorum, vel etiam festiva, si Summus Pontifex hoc specialiter indulserit: et tam Consecrator, quam Electus conveniens est, ut praecedenti die jejunent.

No one is to be Consecrated unless first the Consecrator shall be sure of the commission to Consecrate, either by Apostolic Letters, if he be outside the Curia, or by verbal commission given by the Sovereign Pontiff to the Consecrator, if the Consecrator himself be a Cardinal. 

The day chosen for Consecration should be a Sunday or the feast day of one of the Apostles (In Liturgy the Feast of an Evangelist is equivalent to that of an Apostle.), or it may be even a feast day if the Sovereign Pontiff shall have made this special concession; and it is fitting that both the Consecrator and the Elect should fast on the preceding day.
 

NOR:  1.
Ordination of Bishops

1. Ordinatio Episcoporum fiat cum fidelium quam maxima frequentia die dominico vel festo, nisi rationes pastorales alium diem, ex. gr. festum Apostolorum, suadeant.

1.  The Ordination of Bishops should take place on a Sunday or holyday, when the greatest possible number of the faithful can attend, unless pastoral reasons suggest another day, for example, the feast of an apostle.
 

ARR:  2.
Place for Episcopal Consecration

Consecratio, si extra curiam Romanam fiat....

If the Consecration be performed outside of the Roman Curia, it should be held in the Diocese to which the Bishop-Elect has been promoted, or within the Province, if it can be conveniently done. 

In the church where the Consecration is to take place two Chapels are prepared, a larger one for the Consecrating Bishop, and a smaller one for the Bishop-Elect. And in the larger, upon the Altar, prepared in the usual manner, a Cross is placed in the middle, and at least four candlesticks. On the ground at the foot of the Altar, carpets are laid, upon which the Bishop-Elect shall prostrate himself, but the Consecrator and the others shall kneel. 
 

NOR:  2.
Place for Episcopal Ordination

5. Si ordinatio fit in ecclesia propria alicuius Electi....

5.  If the ordination takes place in the bishop-elect's only church, the principal consecrator may ask the newly ordained bishop to preside over the celebration of the eucharistic liturgy. 

If the ordination does not take place in the bishop-elect's own church, the principal consecrator presides at the concelebration; in this case the new bishop takes the first place among the other concelebrants.
 
 
 
 
 

ARR:  3.
Credence Table for the Consecrator

Paratur etiam in loco propinquo et congruo credentia pro Consecratore, super quam erit mappa munda...

In an adjacent and suitable place a Credence for the Consecrator is also prepared, upon which will be a clean cloth, two candlesticks, basins, and towels for the ablution of the hands, a vessel with holy water, and an aspersorium; and a thurible with boat, spoon and incense, if the Office is sung, otherwise this is omitted; cruets with wine and water for the sacrifice; a chalice; the box of hosts; crumbs of bread for the cleansing of the hands; Holy Chrism.
 

NOR:  3.
There Should Be Ready

8. Præter ea quæ ad Missæ pontificalis concelebrationem necessaria sunt, parentur.....

8.  In addition to what is necessary for the concelebration of a pontifical Mass, there should be ready: 

(a) the Roman Pontifical; (b) copies of the consecratory prayer for the consecrating bishops; (c) a linen gremial; 
(d) holy chrism; (e) a ring, staff, and miter for the bishop-elect.
ARR:  4.
Pontifical Vestments

Item paramenta omnia Pontificalia, coloris tempori et Officio Missae convenientis....

Furthermore, all the Pontifical Vestments of color suitable to the time and the Office of the Mass, namely, Sandals and Amice, Alb, Cincture, Pectoral Cross, Stole, Tunic, Dalmatic, Gloves, Chasuble, Precious Mitre, Pontifical Ring, Pastoral Staff (Crozier), Maniple and Gremial.
 

NOR:  4.
Pontifical Vestments

6. Consecrator principalis necnon Episcopi et Presbyteri concelebrantes sacras vestes induunt quæ ad Missæ celebrationem requiruntur.

6.  The principal consecrator as well as the concelebrant Bishops and Priests wear the vestments required for Mass.  The bishop-elect wears all the priestly vestments, the pectoral cross, and the dalmatic. 

If the consecrating bishops do not concelebrate, they wear the rochet or alb, pectoral cross, stole, cope, and miter.  If the priests assisting the bishop-elect do not concelebrate, they wear the cope over an alb or surplice.
 

ARR:  5.
Seats

Item paratur faldistorium ornatum pro Consecratore; et tres sedes pro......

A Faldstool is prepared for the Consecrator and three seats for the Bishop-Elect and the two Assistant Bishops; a Missal and a Pontifical. The Consecrator should have at least three Chaplains in Surplice, and two Acolytes at the Credence.

NOR:  5.
Seats

9. Sedes pro Consecratore principali, Episcopis consecrantibus, Electis, Presbyteris concelebrantibus parentur hoc modo:

9.  Seats for the principal consecrator, consecrating Bishops, the Bishop-Elect, and concelebrating Priests are arranged in this manner:

    a.  For the liturgy of the word, the principal consecrator should sit at the cathedra or bishop's chair, with the consecrating bishops near the chair.  The bishop-elect sits between the assisting priests in an appropriate place within the sanctuary.

    b.  The ordination should usually take place at the bishop's chair; or, to enable the faithful to participate more fully, seats for the principal consecrator and consecrating bishops may be placed before the altar or elsewhere.  Seats for the bishop-elect and his assisting priests should be placed so that the faithful may have a complete view of the liturgical rites.

ARR:  6.
Chapel for the Bishop-Elect

In capella vero minore....

In the smaller Chapel for the Bishop-Elect, which should be distinct from the larger, an Altar is prepared with a Cross and two Candlesticks, a Missal and a Pontifical, and all the Pontifical Vestments in white, as enumerated above for the Consecrator, and in addition to these, a white Cope; near the Altar a smaller Credence with a clean cloth, vessels for washing the hands. and bread crumbs for cleansing the hands and head.
 

NOR:  6.
Chapel for the Bishop-Elect

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  7.
Additional Preparations

Ponuntur etiam octo mappulae ex duabus cannis panni linei subtilis...

Eight small strips from two rolls of fine linen (cut in lengths through the middle, of which two are each six palms in length, the remaining six being of equal quantity) are prepared, and at least eight candles, each one pound in weight, four of which are placed on the Altar of the Consecrating Bishop, two upon his Credence and two upon the Altar of the Bishop-Elect.
 

NOR:  7.
Additional Preparations

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  8.
A Jewelled Ring

Annulus cum gemma Benedicendus....

A jewelled Ring to be Blessed and to be given to the Bishop-Elect and an ivory comb. 
 
 
 
 
 

 

NOR:  8.
A Jewelled Ring

8. Præter ea quæ ad Missæ pontificalis concelebrationem necessaria sunt, parentur.....

8.  In addition to what is necessary for the concelebration of a pontifical Mass, there should be ready: 

.....(e) a ring, staff, and miter for the bishop-elect.
NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw out the ivory comb!
ARR:  9.
Gifts of the Bishop-Elect for
The Episcopal Consecrator

Et pro Offertorio intortitia duo, quatuor librarum quodlibet, duo panes magni,  et duo barilia vini; panes et barilia ornentur.....

For the Offertory, two torches four pounds each in weight, two loaves of bread, two small barrels of wine; the bread and the wine are to be ornamented, two to be decorated with silver and two with gold, bearing the escutcheons of the Consecrator and of the Bishop-Elect, with hat, or cross, or mitre, according to the grade and dignity of each.
 

NOR:  9.
Gifts of the Bishop-Elect for
The Episcopal Consecrator

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  10.
Assistants for the Bishop-Elect

Adsint duo ad minus Episcopi Assistentes....

At least two Assistant Bishops shall be present who are clothed in the Rochet, and if they are Regulars, in the Surplice, the Amice, Stole, Cope and the plain white Mitre, and each one has his Pontifical.

(Note:  The presence of three Bishops is required by the Ancient Canons, and by the general practice of the Church, but this is not essential for the Validity of the Episcopal Consecration. By special dispensation, Priests may assist in lieu of Bishops.)
 

NOR:  10.
Assistants for the Bishop-Elect

2.   Episcopus Consecrator principalis debet saltem alios duos Episcopos consecrantes adhibere; sed decet ut omnes Episcopi præsentes una cum Consecratore principali Electos ordinent.

2.  The principle Episcopal Consecrator should be assisted by at least two other consecrating Bishops; but it is fitting that all the Bishops present, with the principal consecrator, ordain the Bishop-Elect.

3. Singulis Electis assistant duo Presbyteri.

3.  Two Priests assist each Bishop-Elect.
 

ARR:  11.
At a Suitable Hour

Hora igitur competenti Consecrator.....

At a suitable hour the Consecrator, the Bishop-Elect, the Assistant Bishops, and the others who are to be present at the Consecration, assemble at the Church, and the Consecrator, having prayed before the Altar, ascends to his Throne if he is in his own Diocese, or goes to his Chapel, to the Faldstool near the Epistle corner, and there is vested as usual.

(During at least the 20th Century, and now into the 21st Century, it is the custom with most, or perhaps all, Roman Catholic Episcopal Consecrators, to enter the Church in a Solemn Procession.  Please refer to Our detailed data above concerning this Solemn Procession into the Church in a very orderly manner.)
 

NOR:  11.
Procession Moves Through the Church

10. Omnibus rite dispositis, ordinatur processio per ecclesiam ad altare modo consueto.....

10.  When everything is ready, the procession moves through the church to the altar in the usual way.  A deacon carries the Book of the Gospels; he is followed by the priests who will concelebrate, the bishop-elect between the priests assisting him, the consecrating bishops, and, finally, the principal consecrator between two deacons.

ARR:  12.
Bishop-Elect Vests in his Chapel

Electus vero cum Assistentibus Episcopis vadit ad capellam suam....

The Bishop-Elect, with the Assistant Bishops, goes to his Chapel and there puts on the necessary Vestments, namely, if the Mass be sung, the Amice, Alb, Cincture and the Stole, crossed as it is worn by Priests. 

If, however, the Office is read, he can, before he takes the above mentioned Vestments, put on the Sandals and read the Psalm "Quam Dilecta", etc.
 

NOR:  12.
Bishop-Elect Vests in his Chapel

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR: 13.
Assistant Bishops Vest
In the Chapel of the Bishop-Elect

Assistentes etiam Episcopi interim sua paramenta praedicta capiunt....

The Assistant Bishops, in the meanwhile, put on the Vestments as above.

All being ready,  the Episcopal Consecrator goes to the middle of the (Main/High) Altar and there sits on the Faldstool with his back to the Altar, wearing his Mitre.

The Bishop-Elect, vested and wearing his Biretta, is led between the two Assistant Bishops, Vested and Mitred, and when the Bishop-Elect comes before the Episcopal Consecrator, the Bishop-Elect, uncovering his head and profoundly bowing, makes a reverence to the Episcopal Consecrator, while the two Assistant Bishops, with their Mitres on, slightly incline their heads towards the Episcopal Consecrator.

NOR:  13.
Assistant Bishops Vest
In the Chapel of the Bishop-Elect

15. Singuli Electi a Presbyteris ipsis assistentibus adducuntur ante sedem Consecratoris principalis, cui reverentiam faciunt.

15.  The Bishop-Elect is led by his assisting Priests to the chair of the principal Consecrator, before whom he makes a sign of reverence.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw out the use of a Chapel for the Bishop-Elect and thus the Vesting of the two Assistant Bishops in this Chapel, as well as leading the Bishop-Elect to the Episcopal Consecrator from the Chapel of the Bishop-Elect!
 

ARR:  14.
Seating Arrangements

Tum sedent in sedibus suis....

Then they sit on their chairs at a little distance from the Episcopal Consecrator so that the Bishop-Elect faces the Episcopal Consecrator; the Senior Assistant Bishop sits at the right hand of the Bishop-Elect, the Junior Assistant Bishop sits at the left hand of the Bishop-Elect, with the two Assistant Bishops facing one another. 
 

NOR:  14.
Seating Arrangements

14. Consecrator principalis et Episcopi consecrantes accedunt ad sedes pro Ordinatione paratas, et sedent cum mitra.

14.  The principal Consecrator and the consecrating Bishops, go to the seats prepared for the ordination, and sit, wearing their miters.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church is very vague and provides fewer details compared to:   ARR:14.
 

ARR:  15.
Presentation of the Bishop-Elect

Cum sic locati fuerint, et aliquantulum quieverint, surgunt, Electus sine Bireto, et Assistentes Episcopi sine mitris, et Senior Assistentium, versus ad Consecratorem, dicit:

When these three shall have thus been seated, after a short pause they rise, the Bishop-Elect without his Biretta, and the two Assistant Bishops without their Mitres.  Then, the Senior Assistant Bishop, turned to the Episcopal Consecrator, says:

Reverendissime Pater, postulat sancta mater Ecclesia Catholica, ut hunc praesentem Presbyterum ad onus Episcopatus sublevetis.

“Most Reverend Father, our holy Mother the Catholic Church, asks that you promote this Priest here present to the burden of the Episcopate.”

(NOTE:  The term promote this Priest here present to the burden of the Episcopate  indicates that this Priest will have much greater duties and responsibilities than he has had as a Priest, once he becomes a Bishop. 

The Rite considers the Bishop-Elect to already be so sufficiently knowledgeable about the burden - which is to say about the duties and responsibilities - of the Office of Bishop that it is not necessary to delineate in any detail about them at this point. 

It should be noted that some of the prayers of the Rite itself, found below, perform this function and thus fill in any possible gaps which the Bishop-Elect might not know.)
 

NOR:  15.
Presentation of the Bishop-Elect

16. Unus e Presbyteris alloquitur Consecratorem principalem his verbis:

Reverendíssime Pater, póstulat Ecclésia N., ut Presbýterum N.N. ad onus Episcopátus órdines.

16-1. One of the Priests addresses the principal Consecrator with these words:

Most Reverend Father, the Church of N. asks you to ordain this Priest, N.N., to the office of the Episcopate.

Si vero agitur de Episcopo ordinando non residentiali: Reverendíssime Pater, póstulat sancta Mater Ecclésia Cathólica, ut Presbýterum N.N. ad onus Episcopátus órdines.

16-2. If the Bishop-elect is not to be ordained as a residential bishop:

Most Reverend Father, our holy Mother the Catholic Church asks you to ordain this Priest, N.N., to the office of the Episcopate.

(NOTE:  The term ordain this priest - does NOT say:  "Consecrate this priest a Bishop"!

Likewise, this term does NOT say:  "promote this Priest here present to the burden of the Episcopate" as it does in the Ancient Roman Rite:  ARR:  15.)
 

ARR:  16.
Apostolic Mandate

The Episcopal Consecrator, as well as the two Assistant Bishops, all sit wearing their Mitres.

Consecrator dicit:
The Episcopal Consecrator asks:

Habetis mandatum Apostolicum?
“Do you have the Apostolic Mandate?”

Respondet Episcopus Senior Assistentium:
The Senior Assistant Bishop answers:

Habemus.
“We have.”

The Arch-Deacon of the Episcopal Consecrator takes the Mandate from the Senior Assistant Bishop and, continuing to stand, reads it from the beginning to the end. 

 

NOR:  16.
Apostolic Letter

16....  Consecrator principalis illum interrogat, dicens:
The principal consecrator asks him: 

Habétis mandátum Apostólicum?
Do you have the Apostolic Mandate?

Ille respondet:
He replies: 

Habémus.
We have.

Consecrator principalis :
Principal Consecrator:

Legátur.
Let it be read.

17. Tunc legitur mandatum, omnibus sedentibus. Quo perlecto, omnes dicunt:

17.  Then everyone sits while the mandate is read. 
 

ARR:  17.
There is No Consent of the People

You can clearly note in the above text there is no mention of the Consent of the People.

NOR innovation:  This is NOT in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of Catholic Church.

After the Mandate has been read, the Episcopal Consecrator says:

“Thanks be to God.”
 

NOR:  17.
Consent of the People

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies into it:

After the reading, all present say:

Deo grátias.
Thanks be to God,

vel alio modo, iuxta morem regionis, electioni assentiunt.

or give their assent to the choice in some other way, according to local custom.
 

ARR:  18.
ARR Does Not Have
Either A Sermon or A Homily

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

 

NOR:  18.
Homily

18. Then the principal consecrator, while all are sitting, briefly addresses the clergy, people, and the bishop-elect on the duties of a bishop.

He may [or may not] use these words:

(Note:  NOR is very vague, ambiguous, and indefinite in some places with an indefinite number of vague, ambiguous,  indefinite, unstable, and unknown options which could be anthing with hundreds of millions of all kinds of rational and/or irrational choices and changes  -  changes are the fruit of the Modernist heresy of evolution! - bottom line:  anything goes no matter how absurd!)

Consider carefully the position in the Church to while our brother is about to be raised. Our Lord Jesus Christ, who was sent by the Father to redeem the human race, in turn sent twelve apostles into the world. These men were filled with the power of the Holy Spirit to preach the Gospel and gather every race and people into a single flock to be guided and governed in the way of holiness. Because this service was to continue to the end of time, the apostles selected others to help them. By the laying on of hands which confers the sacrament of orders in its fullness, the apostles passed on the gift of the Holy Spirit which they themselves had received from Christ. In that way, by a succession of bishops unbroken from one generation to the next, the powers conferred in the beginning were handed down, and the work of the Savior lives and grows in our time.

In the person of the bishop, with his priests around him, Jesus Christ, the Lord, who became High Priest for ever, is present among you. Through the ministry of the bishop, Christ himself continues to proclaim the Gospel and to confer the mysteries of faith on those who believe. Through the fatherly action of the bishop, Christ adds new members to his body. Through the bishop's wisdom and prudence, Christ guides you in your earthly pilgrimage toward eternal happiness.

Gladly and gratefully, therefore, receive our brother whom we are about to accept into the college of bishops by the laying on of hands. Respect him as a minister of Christ and a steward of the mysteries of God. He has been entrusted with the task of witnessing to the truth of the Gospel and fostering a spirit of justice and holiness. Remember the words of Christ spoken to the apostles: "Whoever listens to you listens to me; whoever rejects you rejects me, and those who reject me reject the one who sent me."

He then addresses the bishop-elect:

You, dear brother, have been chosen by the Lord. Remember that you are chosen from among men and appointed to act for men and women in relation to God. The title of bishop is not one of honor but of function, and therefore a bishop should strive to serve rather than to rule. Such is the counsel of the Master: the greater should behave as if he were the least, and the leader as if he were the one who serves. Proclaim the message whether it is welcome or unwelcome; correct error with unfailing patience and teaching. Pray and offer sacrifice for the people committed to your care and so draw every kind of grace for them from the overflowing holiness of Christ.

As a steward of the mysteries of Christ in the church entrusted to you, be a faithful overseer and guardian. Since you are chosen by the Father to rule over his family, always be mindful of the Good Shepherd, who knows his sheep and is known by them and who did not hesitate to lay down his life for them.

As a father and a brother, love all those whom God places in your care. Love the priests and deacons who share with you the ministry of Christ. Love the poor and infirm, strangers and the homeless. Encourage the faithful to work with you in your apostolic task; listen willingly to what they have to say. Never relax your concern for those who do not yet belong to the one fold of Christ; they too are commended to you in the Lord. Never forget that in the Catholic Church, made one by the bond of Christian love, you are incorporated into the college of bishops. You should therefore have a constant concern for all the churches and gladly come to the aid and support of churches in need. Attend to the whole flock in which the Holy Spirit appoints you an overseer of the Church of God -- in the name of the Father, whose image you personify in the Church -- and in the name of his Son, Jesus Christ, whose role of Teacher, Priest, and Shepherd you undertake -- and in the name of the Holy Spirit, who gives life to the Church of Christ and supports our weakness with his strength.
 

ARR:  19.
Oath of the Profession of Faith

NoteThe Forma Juramenti (Form of the Oath) in the 1891 edition of the Traditional Pontificale Romanum has been replaced with The Profession of Faith of the Roman Catholic Council of Trent and with  The Oath Against Modernism by Pope Saint Pius X, because of the current universal Heresy of Modernism and of the current universal Heresy of the NEW Theology, both of which have caused the continual changes of the changes of the changes of the never-ending anti-Catholic changes - part of the Modernist Heresy of evolution - which changes, per se, are part of the evil legacy of Synod Vatican 2 and its continuation by all of the automaticallyexcommunicated members of the hierarchy and of the clergy, including the local priests and prelates!

The Bishop-Elect, without his Biretta, coming from his seat, kneels before the Episcopal Consecrator (who continues to wear his Mitre), and reads, word for word, the first of the two Oaths required by every Bishop-Elect.

Oath of The Profession of Faith

I, N. [Bishop-Elect inserts his name here.], with firm faith believe and profess all and everything which is contained in the creed of faith, which the Holy Roman Church uses, namely; 

I believe in one God, the Father Almighty, Creator of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, born of the Father before all ages, God of God, Light of Light, True God of True God, begotten not made, consubstantial with the Father, by Whom all things were made; Who for us men and for our salvation descended from heaven, and became incarnate by the Holy Ghost of the Virgin Mary, and was made Man; He was also crucified for us under Pontius Pilate, suffered and was buried; and He rose on the third day according to the Scriptures; and ascended into heaven; He sitteth at the right hand of the Father, and will come again with glory to judge the living and the dead, of Whose Kingdom there shall be no end; and in the Holy Ghost, the Lord and Giver of Life, who proceeds from the Father and the Son; Who together with the Father and the Son is adored and glorified; Who spoke through the prophets; and in One Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins, and I await the resurrection of the dead, and the life of the world to come. Amen.

The apostolic and ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly admit and embrace. 

I likewise accept Holy Scripture according to that sense which our Holy Mother Church has held and does hold, whose (office) it is to judge of the true meaning and interpretation of the Sacred Scriptures; I shall never accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers.

I also profess that there are truly and properly seven Sacraments of the New Law instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, although not all are necessary for each individual; these Sacraments are Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders and Matrimony; and (I profess) that they confer grace, and that of these, Baptism, Confirmation and Orders cannot be repeated without sacrilege.

I also receive and admit the accepted and approved rites of the Catholic Church in the solemn administration of all the aforesaid Sacraments. 

I embrace and accept each and everything that has been defined and declared by the Holy Synod of Trent concerning Original Sin and Justification.

I also profess that in the Mass there is offered to God a true, proper sacrifice of propitiation for the living and the dead, and that in the most holy Sacrament of the Eucharist there is truly, really, and substantially present the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ, and that there takes place a conversion of the whole substance of bread into the Body, and of the whole substance of the wine into the Blood; and this conversion the Catholic Church calls transubstantiation. I also acknowledge that under one species alone the whole and entire Christ and the true Sacrament are taken.

I steadfastly hold that a purgatory exists, and that the souls there detained are aided by the prayers of the faithful; likewise that the saints reigning together with Christ should be venerated and invoked, and that they offer prayers to God for us, and that their relics should be venerated. 

I firmly assert that the images of Christ and of the Mother of God ever Virgin, and also of the other saints should be kept and retained, and that due honor and veneration should be paid to them; 

I also affirm that the power of indulgences has been left in the church by Christ, and that the use of them is especially salutary for the Christian people. 

I acknowledge the Holy Catholic and Apostolic Roman Church as the mother and teacher of all churches; and to the Roman Pontiff, the successor of the blessed Peter, chief of the Apostles and vicar of Jesus Christ, I promise and swear true obedience.

Also, all other things taught, defined, and declared by the sacred canons and ecumenical Councils, and especially by the sacred and holy Synod of Trent, and by the ecumenical Council of the Vatican,  I, without hesitation, accept and profess; and at the same time all things contrary thereto, and whatever heresies that have been condemned, rejected, and anathematized by the Church, I likewise condemn, reject, and anathematize.

This true Catholic Faith, outside of which no one can be saved, (and) which of my own accord I now profess and truly hold, I, N. [Bishop-Elect inserts his name here.], do promise, vow, and swear that I will, with the help of God, most faithfully retain and profess the same to the last breath of life as pure and inviolable, and that I will take care as far as lies in my power that it be held, taught, and preached by my subjects or by those over whom by virtue of my office I have charge, so help me God, and these Holy Gospels of God which I touch with my hand.
 

NOR:  19.
Oath of the Profession of Faith

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church does not include this Oath.
 
 
 

 

ARR:  20.
Oath Against Modernism

The Bishop-Elect, having finished reading the Oath of the Profession of Faith, remains kneeling before the Episcopal Consecrator and reads, word for word, the second required Oath.

Oath Against Modernism

I, N. [Bishop-Elect inserts his name here.], firmly accept and embrace each and every doctrine defined by the Church’s unerring teaching authority and all that she has maintained and declared, especially those points of doctrine which are directly opposed to the errors of our time.

And first of all, I profess that God, the beginning and the end of  all things, can be known with certainty by the natural light of reason from the created world (Cf. Romans 1:20), that is, from the visible works of creation, as a cause is known from its effects, and that, therefore, His existence can also be demonstrated.

Secondly, I accept and acknowledge the external proofs of revelation, namely, Divine facts, especially miracles and prophecies, as most certain signs of the Divine origin of the Christian religion and I hold that these same proofs are well suited to the intelligence of every age and of all men, including our own times.

Thirdly, I also firmly believe that the Church, the guardian and teacher of God’s revealed word, was personally, directly and absolutely instituted by Christ Himself, the true Christ of history, when He lived among us; and that the same Church was founded on Peter, the prince of the Apostolic Hierarchy, and on his successors to the end of time.

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the Apostles through the officially approved Fathers, in exactly the same sense and with always the same meaning.  And, therefore, I completely reject the heretical notion that dogmas evolve and change from one meaning to another different from the one meaning which the Church held from the beginning.  I likewise condemn every erroneous notion according to which, instead of the Divine Deposit of Faith entrusted by Christ to His spouse, the Church, and to be faithfully guarded by Her, one may substitute a philosophical system or a creation of the human mind gradually refined by human effort and capable of continual and indefinite development.

Fifthly, I hold with certainty and sincerely profess that faith is not a blind religious sentiment evolving from the hidden recesses of subliminal consciousness, and morally formed by the influence of heart and the motion of the will, but that it is a real assent of the intellect to objective truth learned by hearing, an assent wherein we believe to be true whatever has been spoken, testified and revealed by the personal God, our Creator and Lord, on the authority of God, Who is the perfection of Truth.

Furthermore, in all due reverence, I submit to and fully uphold all of the condemnations, declarations and the prescripts contained in the encyclical letter PASCENDI and in the decree LAMENTABILI, especially those concerning what is called the history of dogmas.  I also reject the error of those who say that the faith held by the Church may conflict with history, and that Catholic dogmas, in the sense in which they are now understood, cannot be reconciled with the actual origins of the Christian religion.

I also condemn and reject the opinion of those who say that a  well-educated Christian assumes a dual personality, one as a believer and another as an historian, thus making it permissible for the historian to maintain what his faith as a believer contradicts, or to lay down premises from which there follows the falsity or the uncertainty of dogmas, provided only that these are not directly denied.

I likewise reject that method of determining and interpreting Sacred Scripture which, departing from the tradition of the Church and the analogy of faith and the norms of the Holy See, adopts the principles of the Rationalists, and with equal arbitrariness and rashness regards textual criticism as the sole supreme norm.

Furthermore, I reject the opinion of those who hold that a teacher of the science of historical theology or a writer on the subject must first put aside any preconceived notions about the supernatural origin of Catholic tradition or about the Divine help promised for the continual preservation of each revealed truth; or that the writings of individual Fathers must be interpreted solely by the data of science without any reference to sacred authority, and with the same liberty of judgment which is common in the investigation of all ordinary historical documents.

Finally, I profess that I am completely opposed to the error of the Modernists who hold that there is nothing inherently Divine in Sacred Tradition; or who-which is far worse-admit it in a pantheistic sense.  For them, there would remain only a bare simple fact, like the ordinary facts of history, to the effect that the system begun by Christ and His Apostles still find men to support it by their energy, skill and ability; therefore, I most firmly retain and will retain to my last breath the Faith of the Fathers of the Church, which has the supernatural guarantee of truth, and which is, has been, and ever will be residing in the Bishops who are the successors of the Apostles.  And this is not to be understood that we may hold what seems better suited to the culture of a particular age, but rather that we may never believe nor understand anything other than the absolute and unchangeable truth preached from the beginning by the Apostles.

All this I promise to keep faithfully, entirely and sincerely and to guard them inviolately and never to depart from them in any way in teaching, word or in writing.  Thus I promise, thus I swear, so help me God and His Holy Gospels.
 

NOR:  20.
Oath Against Modernism

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church does not include this Oath.  To do so would mean that all of the Modernist Heretics and NEW Theology Theologians who would take this Oath would condemn and excommunicate themselves!

For the record, all Modernist Heretics and NEW Theology Theologians have already been automatically excommunicated, and therefore are NOT current members of the Roman Catholic Church.
 
 
 
 
 

 

ARR:  21.
The Episcopal Consecrator Conducts
the Examination of the Bishop-Elect

Then the Bishop-Elect returns to his seat.  The two Assistant Bishops remain seated, Mitres still ON, the Episcopal Consecrator, Mitre still ON, reads in an audible voice the following Examination, which should always be read as it is written, in the singular, even if many Bishops-Elect are examined together.

The two Assistant Bishops say in a lower voice whatsoever the Episcopal Consecrator says.

The Examination

“The Ancient Rule of the Holy Fathers teaches and ordains that he who is chosen to the Order of Bishop, shall be, with all Charity, examined diligently beforehand concerning his faith in the Holy Trinity, and shall be questioned concerning the different objects and rules which pertain to this government and are to be observed, according to the word of the Apostle: ‘impose hands hastily on no man’.

“This is done in order that he who is to be ordained may be instructed how it behooveth one placed under this rule to conduct himself in the Church of God, and also that they may be blameless who impose on him the hands of Ordination.

“Therefore by the same authority and commandment, with sincere Charity, We ask you, Dearest Brother, if you desire to make your conduct harmonize, as far as your nature allows, with the meaning of Divine Scripture.”

(Note: The Examination of the Bishop-Elect by the Episcopal Consecrator gives the Episcopal Consecrator peace of mind in knowing that the Bishop-Elect either is, or is not, well qualified to receive the Sacrament of the Holy Episcopacy, in obedience to: impose hands hastily on no man.

IF it should happen that the Episcopal Consecrator determines that the Bishop-Elect is NOT qualified, then everything stops at that moment and the Episcopal Consecrator unvests and leaves the Church in Solemn Procession with the Bishop-Elect no longer a Bishop-Elect, although he still remains a Priest.

However, under normal circumstances, the Episcopal Consecrator has already satisfied his conscience some days, weeks, or months in advance so that the Examination and Interrogation are really only the procedural following of the Ritual as it is found in the Catholic Traditional Pontificale Romanum.)

Then the Bishop-Elect, rising slightly, with uncovered head, answers:

“With my whole heart I wish in all things to consent and obey.”

The Bishop-Elect will act in like manner when making all the other responses that follow, and if there are many Bishops-Elect, each one will answer thus in turn.
 

NOR:  21.
Examination of the Bishop-Elect

(Note:  The text at the beginning of the consecrator’s examination has been changed. The text has been abridged and the troubling change is the wording “to be questioned before the people.”)

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies into it to now read:

19.01q  The bishop-elect then rises and stands in front of the principal consecrator, who questions him:

An age-old custom of the Fathers decrees that a bishop-elect is to be questioned before the people on his resolve to uphold the faith and to discharge his duties faithfully.

My brother, are you resolved by the grace of the Holy Spirit to discharge to the end of your life the office of the apostles entrusted to us, which we now pass on to you by the laying on of hands?

19.01a  The bishop-elect replies: 

I am.

NOR innovation:  NOR omits the final part of this Examination as it is found in the ARR:  21.

“Therefore by the same authority and commandment, with sincere Charity, We ask you, Dearest Brother, if you desire to make your conduct harmonize, as far as your nature allows, with the meaning of Divine Scripture.”

(Note:  This question in the NOR rite:   My brother, are you resolved by the grace of the Holy Spirit to discharge to the end of your life the office of the apostles entrusted to us, which we now pass on to you by the laying on of hands?  asks if the bishop-elect is willing to accept the office of the apostles, but it very conviently fails to identify exactly which office of the apostles it is.

Put another way:  exactly what IS this vague, ambiguous, indefinite

here we go again with this Modernist heretical, NEW Theology heretical, NOR nonsense! - 
office of the apostles

The Apostles were given a number of offices - one of which was Universal Apostolic Jurisdiction, a.k.a. Apostolic Jurisdiction, which is quite different, and much greater, than Episcopal Jurisdiction, which is supposed to be the Office of limited jurisdiction for which the NOR bishop elect is ordained!

 

ARR:  22-1.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

The Episcopal Consecrator Interrogates each Bishop-Elect

“Q. Will you teach the people for whom you are ordained, both by words and by example, the things you understand from the Divine Scriptures?”

“R. I will.”
 

NOR:  22-1.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

The Episcopal Consecrator Interrogates each Bishop-Elect

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies into it to now read:

19.02q   Principal consecrator: 

Are you resolved to be faithful and constant in proclaiming the Gospel of Christ?

19.02a   Bishop-elect: 

I am.
 

ARR:  22-2.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you receive, keep and teach with reverence the Traditions of the Orthodox Fathers and the Decretal Constitutions of the Holy and Apostolic See?”

“R. I will.”
 

NOR:  22-2.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies, which deliberately omit the term  the Traditions of the Orthodox Fathers, because these Heretics are vehemently anti-Tradition, so that the text now reads:

19.03q   Principal consecrator: 

Are you resolved to maintain the deposit of faith, entire and incorrupt, as handed down by the apostles and professed by the Church everywhere and at all times?

19.03a   Bishop-elect: 

I am.
 

ARR:  22-3.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you exhibit in all things fidelity, submission, obedience, according to canonical authority, to Blessed Peter the Apostle, to whom was given by God the power of binding and of loosing, and to his Vicar our Holy Father, Pope N., and to his successors the Roman Pontiffs?”

(Note: During an interregnum in the Papacy, or during the Papacy of an anti-Pope, the name of the Pope is omitted along with everything after the word: “loosing”.)

“R. I will.”
 

NOR:  22-3.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies into it to now read:

19.04q  Principal consecrator: 

Are you resolved to build up the Church as the body of Christ and to remain united to it within the order of bishops under the authority of the successor of the apostle Peter?

19.04a   Bishop-elect: 

I am.
 

19.05q    Principal consecrator: 

Are you resolved to be faithful in your obedience to the successor of the apostle Peter?

19.05a   Bishop-elect: 

I am.
 

ARR:  22-4.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you refrain in all your ways from evil and, as far as you are able, with the help of the Lord, direct them to every good?”

“R. I will.”
 

NOR:  22-4.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  22-5.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you observe and teach with the help of God, chastity and sobriety?”

“R. I will.”
 

NOR:  22-5.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  22-6.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you, as far as your human frailty shall allow, always be given up to Divine affairs and abstain from worldly matters or sordid gains?”

“R. I will.”
 

NOR:  22-6.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  22-7.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

“Q. Will you, for the Lord's sake, be affable [sympathetic] and merciful to the poor and to pilgrims and all those in need?”

“R. I will.”
 

NOR:  22-7.
Interrogation of the Bishop-Elect 
Regarding His Duties and Obligations

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who still modified the Traditional text, even though it was only slightly, to prove their church is THE church of the changes of the changes of the changes of the never-ending changes, thanks to their Modernist Heresy of Evolution:

19.07q   Principal consecrator:

Are you resolved to show kindness and compassion in the name of the Lord to the poor and to strangers and to all who are in need?

19.07a    Bishop-elect: 

I am.
 

ARR:  22-8.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of Catholic Church.
 
 
 
 
 
 

NOR:  22-8.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

19.06q   Principal consecrator: 

Are you resolved as a devoted father to sustain the people of God and to guide them on the way of salvation in cooperation with the priests and deacons who share your ministry?

19.06a    Bishop-elect: 

I am.
 

ARR:  22-9.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of Catholic Church.
 
 
 

NOR:  22-9.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

19.08q    Principal consecrator: 

Are you resolved as a good shepherd to seek out the sheep who stray and to gather them into the fold of the Lord?

19.08a    Bishop-elect: 

I am.
 

ARR:  22-10.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of Catholic Church.
 
 
 
 
 
 
 
 
 
 
 
 
 

NOR:  22-10.
Interrogation of the Bishop-Elect
Regarding His Duties and Obligations

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

19.09q    Principal consecrator: 

Are you resolved to pray for the people of God without ceasing, and to carry out the duties of one who has the fullness of the priesthood so as to afford no grounds for reproach?

19.09a   Bishop-elect: 

I am, with the help of God.

ARR:  22-11.
Then the Episcopal Consecrator says to him:

“May the Lord bestow upon thee all these things and every other good thing, and preserve thee and strengthen thee in all goodness.”

And all answer: 

“Amen”.
 

NOR:  22-11.
Then the Episcopal Consecrator says to him:

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional text via significatio ex adjunctis by incorporating their subtle heresies into it to now read:

Principal consecrator: 

May God who has begun the good work in you bring it to fulfillment.
 

ARR:  22-12.

NOR innovation:  This is NOT in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of Catholic Church.
 
 
 
 
 

NOR:  22-12.
Invitation to Prayer

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

20.  Then all stand, and the bishop, without his miter, invites the people to pray: 

My dear people, let us pray that almighty God in his goodness will pour out his grace upon this man whom he has chosen to provide for the needs of the Church.

Deacon (except during the Easter season): 

Let us kneel.
 

ARR:  23.
Interrogation of the Bishop-Elect
Concerning His Faith

Episcopal Consecrator Interrogates
The Bishop-Elect Concerning His Faith

“Q. Do you believe, according to your understanding and the capacity of your mind, in the Holy Trinity, the Father and the Son and the Holy Ghost, one God almighty and the whole Godhead, in the Holy Trinity co-essential, consubstantial, co-eternal, and co-omnipotent, of one will, power and majesty, the Creator of all creatures, by whom are all things, through whom are all things, and in whom are all things in heaven and on earth, visible and invisible, corporeal and spiritual?”

“R. I assent and do so believe.”

“Q. Do you believe each single Person of the Holy Trinity is one God, true, full and perfect?”

“R. I do believe.”

“Q. Do you believe in the Son of God, the Word of God eternally begotten of the Father, consubstantial, co-omnipotent and co-equal in all things to the Father in Divinity, born in time of the Holy Ghost from Mary ever Virgin, with a rational Soul, having two nativities, one eternal from the Father, the other temporal from the Mother, true God and true Man, proper and perfect in both natures, not the adopted nor the fantastic, but the sole and only Son of God in two natures and of two natures, but in the singleness of one person, incapable of suffering, and immortal in His Divinity, but Who suffered in His humanity for us and for our salvation, with real suffering of the flesh, and was buried, and, rising on the third day from the dead with a true resurrection of the flesh, on the fortieth day after resurrection, with the flesh wherein He rose and with His Soul, ascended into Heaven and sitteth at the right hand of the Father, thence to come to judge the living and the dead, and to render to everyone according to his works as they shall have been good or bad?”

“R. I assent and so in all things do I believe.”

“Q. Do you believe also in the Holy Ghost full and perfect and true God proceeding from the Father and the Son, co-equal and co-essential, co-omnipotent and co-eternal in all things with the Father and the Son?”

“R. I believe.”

“Q. Do you believe that this Holy Trinity is not three Gods, but one God, almighty, eternal, invisible and unchangeable?”

“R. I believe.”

“Q. Do you believe that the Holy Catholic and Apostolic Church is the one true Church in which there is but one true Baptism and the true remission of all sins?”

“R. I believe.”

“Q. Do you also anathematize every heresy that shall arise against this Holy Catholic Church?”

“R. I do anathematize it.”

“Q. Do you believe also in the true resurrection of this same flesh of yours, and in life everlasting?”

“R. I do believe.”

“Q. Do you believe also that God and the Lord Almighty is the sole author of the New and Old Testaments, of the Law, and of the Prophets, and of the Apostles?”

“R. I do believe.”

Afterwards the Episcopal Consecrator says:

“May this Faith be increased in thee, by the Lord, unto true and eternal happiness, Dearest Brother in Christ.”

All answer: 

“Amen”.
 

NOR:  23.
Interrogation of the Bishop-Elect
Concerning His Faith

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 

ARR:  24.
After the Conclusion of
The Examination and the Two Interrogations

The Examination and the two Interrogaitons being finished, the aforesaid two Assistant Bishops lead the Bishop-Elect to the Episcopal Consecrator, whose hand is reverently kissed by the Bishop-Elect who kneels before the Episcopal Consecrator.

Liturgical Kiss # 1 as part of the Liturgical Rite for the Administration of the Sacrament of the Episcopacy.

NOR:  24.
After the Conclusion of
The Examination and the Two Interrogations

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 
 

ARR:  25.
Mass is Concelebrated
Prayers at the Foot of the High Altar

Then the Episcopal Consecrator, Mitre OFF, turns towards the High Altar with the Altar Ministers, and says, in the usual manner, the Confession, i.e. the Confiteor, the Bishop-Elect remaining at his left hand.  The two Assistant Bishops, standing before their seats, say in like manner the Confession, i.e. the Confiteor, with their Chaplains.

(Note:  The Holy Sacrifice of the Ancient Roman Rite of the Catholic Traditional Mass in Latin now begins.  Thus begins the historical Catholic Traditional Mass of the Catechumens.

This is very important to note:  The Catholic Traditional Mass begins immediately after the Examination of the Bishop-Elect in order to indicate that the Administration of the Sacrament of the Holy Episcopacy may proceed due to the fact that there is now a Candidate who has been determined worthy to receive the Sacrament of the Holy Episcopacy.

All of the Prayers at the Foot of the Altar are recited in unison by the Episcopal Consecrator and the Bishop-Elect and all of the others mentioned in the above rubric.  This includes the Confiteor - the Confession.)
 
 
 

NOR:  25.
Mass is Concelebrated
Prayers at the Foot of the High Altar

NOR innovation: It is the NOR, Novus Ordo Rite of mass, a.k.a. the NEW mass, a.k.a. The Novus Ordo Missae, that is concelebrated. 

This is done at the dinner table because most Altars in the Syuod Vatican 2 churches have been ripped out and thrown away.  Thus, there are no longer any Altar Steps and therefore no prayers at the foot of the High Altar! 

4.  It is most appropriate for all the consecrating bishops and the priests assisting the bishop-elect to concelebrate the mass with the principal consecrator and with the bishop-elect.  If the ordination takes place in the bishop-elect's own church, some priests of his diocese should also concelebrate.

Liturgy of the Word

11.  The liturgy of the word takes place according to the rubrics.

12.  The readings may be taken in whole or in part from the Mass of the day or from the texts listed....

The profession of faith is not said, nor are the general intercessions.

(Note:  In the ARR, the two Assistant Bishops do not Concelebrate the Mass, nor do any Priests, or other Bishops, who might be in attendance.) 
 

ARR:  26.
Ascending the Steps to the High Altar

Having finished the Confession, i.e. the Confiteor,  the Episcopal Consecrator ascends the steps to the High Altar, kisses the High Altar Stone, and the Gospel to be said in the Mass. 

If it is a Solemn Pontifical High Mass, the Episcopal Consecrator, as the Mass Celebrant, incenses the High Altar in the usual manner. 

(Note:  After all of the Traditional Prayers at the Foot of the Altar, including the Confiteor - the Confession, have been recited in unison by the Episcopal Consecrator and the Bishop-Elect, and the others as stated above, the Episcopal Consecrator ascends the steps to the High Altar, etc., as explained in the above rubrics.)

Liturgical Kiss # 2 as part of the Liturgical Rite for Offering the Holy Sacrifice of the Mass.

NOR:  26.
Ascending the Steps to the High Altar

NOR innovation: It is the NOR, Novus Ordo Rite of mass, a.k.a. the NEW mass, a.k.a. The Novus Ordo Missae, that is concelebrated. 

This is done at the dinner table because most Altars in the Syuod Vatican 2 churches have been ripped out and thrown away. 

Also, the Traditional Altar Rails have also been removed and destroyed so that no one will commit the Mortal Sin of Idolatry by kneeling before a piece of bread which has NOT been Transubstantiated during the NOR memorial supper meal.

Thus, there are no longer any Altar Steps and therefore no Altar Steps to ascend up to the High Altar of God!  There is only a gathering around the dinner table for the memorial supper meal which some of them try to vainly claim is an altar. 

On the contrary: 

The destruction of the altars was a measure so distinct in its meaning that we have never been able to conceive how that meaning could be misunderstood. The measure meant a bitter hatred of the Mass, and a hatred directed against the Mass itself, not merely against some obscure abuse such as recent writers have sought in vain to unearth from the ambiguous phrases of one or two theological writers. Usum non tollit abusus. Surely if these reformers [16th Century Protestants] had desired only to remove an abuse, but were full of reverence for the great Christian Sacrifice itself, they would not have destroyed and desecrated the altars, and substituted tables in their place, alleging as their reason, in unqualified terms, that ‘the form of a table shall more move the simple from the superstitious opinions of the Popish Mass unto the right use of the Lord’s Supper. For the use of an altar is to make sacrifice upon it; the use of a table is to serve men to eat upon it.’ [Footnote # 1: “Ridley’s Works”, Parker Society’s edition, p. 322. See also Dom Gasquet’s “Edward VI and Book of Common Prayer”, p. 266.]” (“Vindication of the Papal Bulla Apostolicae Curae”, by the Catholic Bishops of England, 1898, Section 38. “The Destruction of Altars”, page 64; emphasis added.)
11.  The liturgy of the word takes place according to the rubrics.

12.  The readings may be taken in whole or in part from the Mass of the day or from the texts listed....

The profession of faith is not said, nor are the general intercessions.
 

ARR:  27.
Episcopal Consecrator goes to his Throne
or Faldstool and Proceeds with the Mass

Solemn Pontifical High Mass

If it is a Solemn Pontifical High Mass, after the Episcopal Consecrator, who is always the Mass Celebrant, has finished incensing the High Altar in the usual manner, the Episcopal Consecrator, Mitre ON, with Crozier, processes to his Throne with his retinue.

The Episcopal Consecrator, Mitre OFF, Crozier away, proceeds with the Mass up to, and including, the reading of the Gradual of the Mass, thus reading either up to the Alleluia, or reading the Tract or Sequence up to the last verse exclusively, while at his Throne.

In a Solemn Pontifical High Mass, after the Episcopal Consecrator has read up to either the Alleluia, or read the Tract or Sequence up to the last verse exclusively, the Episcopal Consecrator, Mitre ON, with Crozier, processes with his retinue to the Faldstool, placed for him before the center of the Altar on top of the Predella and there ascends the steps of the High Altar and sits on the Faldstool, with his Mitre ON, awaiting the Bishop-Elect, the two Assistant Bishops, and their retinue.

Pontifical Low Mass

However, if it is a Pontifical Low Mass, after having kissed the High Altar Stone, and the Gospel, the incensation being omitted, the Episcopal Consecrator reads as above from the Missal at the High Altar, proceeding with the Mass.

The Episcopal Consecrator proceeds with the Mass up to, and including, the reading of the Gradual of the Mass, thus reading either up to the Alleluia, or reading the Tract or Sequence up to the last verse exclusively, while at the High Altar, in a Pontifical Low Mass.

Then the Episcopal Consecrator, Mitre ON, goes to the Faldstool, placed for him before the center of the Altar on top of the Predella and there sits with his Mitre ON, awaiting the Bishop-Elect, the two Assistant Bishops, and their retinue.

(NOTE:  The wearing of the Mitre indicates the exercise of Episcopal authority.  By keeping this in mind, the importance of the Rubrics which concern the putting the Mitre ON and OFF, will be better understood and appreciated.)
 

NOR:  27.
Episcopal Consecrator goes to his Throne
or Faldstool and Proceeds with the Mass

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!  In addition, the Novus Ordo Rite of mass, a.k.a. the NEW mass, a.k.a. the Novus Ordo missae, does not have this.  Instead, the 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church merely states:

11.  The liturgy of the word takes place according to the rubrics.

12.  The readings may be taken in whole or in part from the Mass of the day or from the texts listed....
 
 
 
 
 
 
 
 

ARR:  28.
Assistant Bishops Lead
The Bishop-Elect to his Chapel
Where He is Vested

The two Assistant Bishops lead the Bishop-Elect to his Chapel, and there, the Bishop-Elect, having laid aside the Cope, sits so that the two Acolytes can put on his sandals, if he has not already done so, as the Bishop-Elect reads the usual psalms and prayers. 

Then the Bishop-Elect receives the Pectoral Cross and adjusts the Stole in such a manner that it may hang straight down from his shoulders, not crossed before him as with Priests.

After that, the Bishop-Elect is vested with the Tunic, Dalmatic, Chasuble and Maniple, and then advances to the Altar in his Chapel where, standing between the Assistant Bishops, with uncovered head, the Bishop-Elect reads the whole Office of the Mass up to the “Alleluia”, or the last verse of the Tract or Sequence exclusive.

(Note: Immediately after the Episcopal Consecrator has ascended the steps of the High Altar, and kissed the Altar, the two Assistant Bishops, and the Bishop-Elect, as well as their respective retinue, all reverence the Altar Crucifix, which is set either on top of the Tabernacle on the High Altar, or directly above it, or genuflect if the Blessed Sacrament is in the Tabernacle on the High Altar, and then, two-by-two, begin the Solemn Procession to the Chapel of the Bishop-Elect in Traditional Order, with at least two Acolytes carrying their lighted candles set into their respective candle holders, followed by the rest of the Acolytes (if there are any others), followed by all of the rest of the members of the Solemn Procession, including, also two-by-two, all of the respective Assistants, Altar Ministers, Chaplains, and the two Assistant Bishops with the Bishop-Elect between them. 

Reference is to Liturgical Kiss # 2 as part of the Liturgical Rite for Offering the Holy Sacrifice of the Mass.

Then follows the above rubrics for the vesting of the Bishop-Elect.)
 

NOR:  28.
Assistant Bishops Lead
The Bishop-Elect to his Chapel
Where He is Vested

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

ARR:  29.
Bishop-Elect Reads the Mass Prayers
At the Altar in His Chapel

The Bishop-Elect, standing between the two Assistant Bishops, with his head uncovered, reads the whole Office of the Mass from the pre-1944 Missale Romanum up to the Alleluia, or the last verse of the Tract or Sequence exclusive. 

The Bishop-Elect does not turn around to the Congregation when he says “The Lord be with thee”, as is wont to be done in other Masses.

(Important Note:  The Bishop-Elect, after he has been fully vested, proceeds, within his own Chapel of the Bishop-Elect,  with the two Assistant Bishops, and the rest of his retinue, to the Altar in the Chapel of the Bishop-Elect. 

Upon arriving at the steps of this Altar in his Chapel, the Bishop-Elect ascends the steps of this Altar and there he continues the Holy Sacrifice of the Mass with the Traditional Prayers said when ascending the steps of the Altar, and the rest as given in the above rubrics.

The important point is that the Bishop-Elect continues the Holy Sacrifice of the Mass at the Altar in his own Chapel - the Chapel of the Bishop-Elect. The Bishop-Elect does NOT return to the High Altar at this time.)

NOR:  29.
Bishop-Elect Reads the Mass Prayers
At the Altar in His Chapel

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 
 

ARR:  30.
Bishop-Elect Reads the Special Collect

The Office of the Day is never changed on account of the Consecration of Bishops. But after the Collect of the day, a Collect for the Bishop-Elect is said under one “Through Christ Our Lord, etc.”

Prayer of the Collect of the Bishop-Elect

“Attend to our supplications, Almighty God, so that what is to be performed by Our humble Ministry may be fulfilled by the effect of Thy power. Through Our Lord Jesus Christ Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, world without end.”

R. “Amen”.
 

NOR:  30.
Bishop-Elect Reads the Special Collect

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 

ARR:  31.
Assistant Bishops Lead
Bishop-Elect to Episcopal Consecrator

The Assistant Bishops again lead the Bishop-Elect to the Episcopal Consecrator, to whom the Bishop-Elect, having removed his Biretta, profoundly bows his head, thereupon making an humble reverence to the Episcopal Consecrator.

(N.B.:  It will be observed that the Bishop-Elect removes his Biretta as a sign of respect for the Superior Authority of the Episcopal Consecrator.)
 

NOR:  31.
Assistant Bishops Lead
Bishop-Elect to Episcopal Consecrator

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 

ARR:  32.
Episcopal Consecrator Tells
Bishop-Elect What He is to do

The Assistant Bishops, with their Mitres ON, and bowing slightly, also make a reverence to the Episcopal Consecrator, then all sit as before, and the Episcopal Consecrator, sitting with his Mitre ON, turned towards the Bishop-Elect, says:

“A Bishop Judges, Interprets, Consecrates, Ordains, Offers, Baptizes and Confirms.”

Then all rising, the Episcopal Consecrator, standing with his Mitre ON, says to those surrounding him:

“Let us pray, Dearest Brethren, that the kindness of the Almighty God consulting the utility of His Church, may bestow the abundance of His Grace upon this Elect. Through Christ Our Lord.”

R. “Amen”.
 

NOR:  32.
Episcopal Consecrator Tells
Bishop-Elect What He is to do

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  33.
The Litany of the Saints

And then the Episcopal Consecrator before his Faldstool; and the two Assistant Bishops before theirs, all with their Mitres ON, kneel down “in plano” [on the flat floor].

The Bishop-Elect, however, prostrates himself flat on the floor at the left of the Episcopal Consecrator; the Altar Ministers, and all others, kneel. Then the Chanter, or if the Office is read, the Episcopal Consecrator, begins the Litany of the Saints.

Lord, have mercy on us.
R. Christ, have mercy on us.

Lord, have mercy on us.
Christ, hear us.
R. Christ, graciously hear us.

God, the Father of Heaven,
R. Have mercy on us.

God, the Son, the Redeemer of the world,
R. Have mercy on us.

God, the Holy Ghost,
R. Have mercy on us.

Holy Trinity, One God,
R. Have mercy on us.

Holy Mary,
R. Pray for us.

Holy Mother of God,
R. Pray for us.

Holy Virgin of virgins,
R. Pray for us.

Saint Michael,
R. Pray for us.

Saint Gabriel,
R. Pray for us.

Saint Raphael,
R. Pray for us.

All ye Holy Angels and Archangels,
R. Pray for us.

All ye Holy Orders of Blessed Spirits,
R. Pray for us.

Saint John the Baptist,
R. Pray for us.

Saint Joseph,
R. Pray for us.

All ye Holy Patriarchs and Prophets,
R. Pray for us.

Saint Peter,
R. Pray for us.

Saint Paul,
R. Pray for us.

Saint Andrew,
R. Pray for us.

Saint James,
R. Pray for us.

Saint John,
R. Pray for us.

Saint Thomas,
R. Pray for us.

Saints James
R. Pray for us.

Saint Phillip,
R. Pray for us.

Saint Bartholomew,
R. Pray for us.

Saint Matthew,
R. Pray for us.

Saint Simon,
R. Pray for us.

Saint Thaddeus,
R. Pray for us.

Saint Matthias,
R. Pray for us.

Saint Barnabas,
R. Pray for us.

Saint Luke,
R. Pray for us.

Saint Mark,
R. Pray for us.

All ye Holy Apostles and Evangelists
R. Pray for us.

All ye Holy Disciples of the Lord,
R. Pray for us.

All ye Holy Innocents,
R. Pray for us.

Saint Stephen,
R. Pray for us.

Saint Lawrence,
R. Pray for us.

Saint Vincent,
R. Pray for us.

Saints Fabian and Sebastian,
R. Pray for us.

Saints John and Paul,
R. Pray for us.

Saints Cosmas and Damian,
R. Pray for us.

Saints Gervase and Protase,
R. Pray for us.

All ye Holy Martyrs,
R. Pray for us.

Saint Sylvester,
R. Pray for us.

Saint Gregory,
R. Pray for us.

Saint Ambrose,
R. Pray for us.

Saint Augustine,
R. Pray for us.

Saint Jerome,
R. Pray for us.

Saint Martin,
R. Pray for us.

Saint Nicholas,
R. Pray for us.

All ye Holy Bishops and Confessors
R. Pray for us.

All ye Holy Doctors,
R. Pray for us.

Saint Anthony,
R. Pray for us.

Saint Benedict,
R. Pray for us.

Saint Bernard,
R. Pray for us.

Saint Dominic,
R. Pray for us.

Saint Francis,
R. Pray for us.

All ye Holy Priests and Levites

R. Pray for us.

All ye Holy Monks and Hermits
R. Pray for us.

Saint Mary Magdalene,
R. Pray for us.

Saint Agatha,
R. Pray for us.

Saint Lucy,
R. Pray for us.

Saint Agnes,
R. Pray for us.

Saint Cecilia,
R. Pray for us.

Saint Catherine,
R. Pray for us.

Saint Anastasia,
R. Pray for us.

All ye Holy Virgins and Widows,
R. Pray for us.

All ye Holy Men and Women, Saints of God,
R. Make intercession for us.

Be merciful,
R. Spare us, O Lord.

Be merciful,
R. Graciously hear us, O Lord.

From all evil,
R. Deliver us, O Lord.

From all sin,
R. Deliver us, O Lord.

From Thy wrath,
R. Deliver us, O Lord.

From sudden and unprovided death,
R. Deliver us, O Lord.

From the snares of the devil,
R. Deliver us, O Lord.

From anger, hatred, and all ill-will,
R. Deliver us, O Lord.

From the spirit of fornication,
R. Deliver us, O Lord.

From lightning and tempest,
R. Deliver us, O Lord.

From the scourge of earthquakes,
R. Deliver us, O Lord.

From plague, famine and war,
R. Deliver us, O Lord.

From everlasting death,
R. Deliver us, O Lord.

By the Mystery of Thy Holy Incarnation,
R. Deliver us, O Lord.

By  Thy Coming,
R. Deliver us, O Lord.

By  Thy Nativity,
R. Deliver us, O Lord.

By Thy Baptism and Holy Fasting,
R. Deliver us, O Lord.

By  Thy Cross and Passion,

R. Deliver us, O Lord.

By  Thy Death and Burial,

R. Deliver us, O Lord.

By  Thy Holy Resurrection,

R. Deliver us, O Lord.

By Thine Admirable Ascension,
R. Deliver us, O Lord.

By  the Coming of the Holy Ghost, the Paraclete,
R. Deliver us, O Lord.

In the day of judgment,
R. Deliver us, O Lord.

We sinners,
R. We beseech Thee to hear us.

That Thou wouldst spare us,
R. We beseech Thee to hear us.

That Thou wouldst pardon us,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to bring us to true penance,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to govern and preserve Thy Holy Church,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to preserve the Apostolic Succession, and all Orders of the Church in Holy Religion,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to humble the enemies of Holy Church,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to grant peace and true concord to Christian kings and princes,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to grant peace and unity to all Christian peoples,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to confirm and preserve us in Thy Holy Service.
R. We beseech Thee to hear us.

That Thou wouldst lift up our minds to Heavenly desires,
R. We beseech Thee to hear us.

That Thou wouldst render Eternal Blessings to all our benefactors,
R. We beseech Thee to hear us.

That Thou wouldst deliver our souls and the souls of our brethren, relatives, and benefactors from eternal damnation,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to give and preserve the fruits of the earth,
R. We beseech Thee to hear us.

That Thou wouldst vouchsafe to grant eternal rest to all the Faithful Departed,
R. We beseech Thee to hear us.

After the petition:

That Thou wouldst vouchsafe to grant eternal rest to all the Faithful Departed,
R. We beseech Thee to hear us.

has been said, and while all others still remain kneeling. and the Bishop-Elect still remains laying prostrate flat on the floor of the Sanctuary, the Episcopal Consecrator, and also the two Assistant Bishops, all three of them stand up and turn towards the Bishop-Elect, wilth the Episcopal Consecrator holding in his left hand the Pastoral Staff (Crozier), with all three Bishops still wearing their Mitres, as they remain standing, while all three Bishops, together in unison, each make the Sign of the Cross over the Bishop-Elect at each  +  ,  slowly say together in unison, in the tone of the Litany, the following:

“That Thou wouldst vouchsafe to  +  Bless this Elect here present.”

R. “We beseech Thee, hear us.”

He says a second time:

“That Thou wouldst vouchsafe to  +  Bless and  +  Sanctify this Elect here present.”

R. “We beseech Thee, hear us.”

He says a third time:

“That Thou wouldst vouchsafe to  +  Bless and  +  Sanctify and  +  Consecrate this Elect here present.”

R. “We beseech Thee, hear us.”

Then the Episcopal Consecrator, and the two Assistant Bishops, once again kneel down, with their Mitres still ON, and the Chanter, or he who began the Litany of the Saints, continues it to the end.

That Thou wouldst vouchsafe to graciously hear us,
R. We beseech Thee to hear us.

Son of God,
R. We beseech Thee to hear us.

Lamb of God, Who takest away the sins of the world,
R. Spare us, O Lord.

Lamb of God, who takest away the sins of the world,
R. Graciously hear us, O Lord.

Lamb of God, who takest away the sins of the world,
R. Have mercy on us.

Christ, hear us.
R. Christ, graciously hear us.

Lord, have mercy on us.
R. Christ, have mercy on us.

Lord, have mercy on us.
 

NOR:  33.
Litany of the Saints

21.  The bishop-elect prostrates himself [as shown in the above photo] and, except during the Easter season, the rest kneel at their places.  The cantors begin the litany...; they may add, at the proper place, names of other saints (for example, the patron saint, the titular of the church, the founder of the church, the patron saint of the one to be ordained) or petitions suitable to the occasion.
 

Lord, have mercy.

Lord, have mercy.

Christ, have mercy.

Christ, have mercy.

Lord, have mercy.

Lord, have mercy.

Holy Mary, Mother of God / pray for us.

Saint Michael, /

Holy angels of God, / pray for us.

Saint John the Baptist, /

Saint Joseph, /

Saint Peter,/

Saint Paul,/

Saint Andrew,/

Saint James,/

Saint John,/

Saint Thomas,/

Saint Jacob,/

Saint Phillip,/

Saint Bartholomew,/

Saint Matthew,/

Saint Simon,/

Saint Thaddaeus,/

Saint Matthias,/

Saint Mary Magdalene, /

Saint Stephen, /

Saint Ignatius of Antioch, /

Saint Laurence, /

Saints Perpetua and Felicity, / pray for us.

Saint Agnes, /

Saint Gregory, /

Saint Augustine, /

Saint Athanasius, /

Saint Basil, /

Saint Martin, /

Saint Benedict, /

Saints Francis and Dominic, / pray for us.

Saint Francis (Xavier), /

Saint John Maria (Vianney), /

Saint Catherine (of Siena), /

Saint Terese of Jesus, /

All you holy men and women of God, / pray for us. 

Be gracious; / deliver us, O Lord:

From every evil, /

From every sin, /

From perpetual death, /

Through Your Incarnation, /

Through Your Death and Resurrection, /

Through the outpouring of the Holy Spirit, / 

We sinners, / beseech You, hear us:

That You might be pleased to guide and preserve Your Holy Church, / we beseech You, hear us.

That You might be pleased to preserve the apostolic house and all ecclesiastical orders in holy religion, / 

That You might be pleased to bless this elect, /

That You might be pleased to bless and sanctify this elect, /

That You might be pleased to bless, sanctify, and consecrate this elect, / 

That You might be pleased to grant peace and true concord to all peoples, /

That You might be pleased to bestow your mercy upon all those enduring tribulation, /

That You might be pleased to strengthen and preserve our very selves in your holy service, / 

Jesus, Son of the living God, / we beseech You, hear us.

Christ, hear us.
Christ, hear us.

Christ, mercifully hear us.
Christ, mercifully hear us. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

ARR:  34.
Conclusion of the Litany of the Saints

When the Litany of the Saints is finished, all stand. 

The Bishop-Elect kneels before the Episcopal Consecrator.
 
 
 
 
 

NOR:  34.
Conclusion of the Litany of the Saints

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

22.  After the litany, the principal consecrator alone stands and, with hands joined, sings or says:

Lord, be moved by our prayers.  Anoint your servant with the fullness of priestly grace, and bless him with spiritual power in all its richness.  We ask this through Christ our Lord. 

R.  Amen.

Deacon: 

Let us stand.

23. All rise. The principal consecrator and the consecrating bishops stand at their places, facing the people. The bishop-elect rises, goes to the principal consecrator, and kneels before him.

(Note:  In The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church The Bishop-Elect kneels before the Episcopal Consecrator.  However, the above prayers in the NOR are part of the NOR innovation.) 

Hymn  Veni, Creator Spiritus

13. The ordination of a bishop begins after the gospel. While all stand, the hymn Veni, Creator Spiritus is sung, or another hymn similar to it, depending on local custom.

NOR innovation:  The term ordination of a bishopis NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

(Note.  Here are the number of times these three terms are used in the NOR: consecration: 3 times; ordination: 12 times; and newly ordained: 6 times.)
ARR:  35.
2.) The Consecration:  Matter and Form. 

Imposition of Hands
This is the MATTER of this Sacrament
Beginning of the Prayer of the FORM

Then the Episcopal Consecrator, with his Mitre still ON, and with the aid of the Assistant Bishops, taking the open Book of the Gospels, saying nothing, lays it upon the neck and shoulders of the Bishop-Elect, so that the printed page touches the neck. One of the Chaplains kneels behind the Bishop-Elect, supporting the book until it is later given into the hands of the Bishop-Elect.

Then the Episcopal Consecrator, with his Mitre still ON, and the Assistant Bishops, with their Mitres still ON, all touch, with both hands, the head of the Bishop-Elect.

(IMPORTANT!  NOTE:  The imposition of hands is the Proper Matter of the Sacrament of the Episcopacy and is, therefore, part of the Essential Rite for validity by which the Episcopal power is validly transmitted.)

[Note:  Some consider all of the prayers from here, beginning with “Receive the Holy Ghost”, to the conclusion of the Preface of Episcopal Consecration, to be the entire Form of the Sacrament of the Episcopacy.])

The Episcopal Consecrator, and the Assistant Bishops, all together, in total unison, recite all of the following prayers of the Form very solemnly, slowly, carefully, and distinctly, beginning with:

“Receive the Holy Ghost.”

This being done, the Assistant Bishops, with their Mitres still ON, stand before the Bishop-Elect on either side of the Episcopal Consecrator, who, with his Mitre still ON, likewise stands before the Bishop-Elect, and says:

“Be propitious, O Lord, to our supplications, and inclining the horn of Sacerdotal Grace above this Thy servant, pour out upon him the power of Thy +  Blessing. Through Our Lord Jesus Christ, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God.”

Then extending both hands before his chest, the Episcopal Consecrator, along with the Assistant Bishops, in total unison, say:

V.  “World without end.”
R.  “Amen.”

V.  “The Lord be with you.”
R.  “And with thy spirit.”

V.  “Lift up your hearts.”
R.  “We have them lifted up to the Lord.”

V.  “Let us give thanks to the Lord our God.”
R.   “It is worthy and just.”
 

NOR:  35.
Imposition of Hands
This is the MATTER of this Sacrament
Beginning of the Prayer of the FORM

25. Then the principal consecrator places the open Book of the Gospels upon the head of the bishop-elect; two deacons, standing at either side of the bishop-elect, hold the Book of the Gospels above his head until the prayer of consecration is completed.

(Note:  In The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church, the Episcopal Consecrator, lays the Book of the Gospels upon the neck and shoulders of the Bishop-Elect, NOT above  the  head of the bishop-elect, as in the NOR.)

NOR innovation:  In The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church, the Episcopal Consecrator  ..... taking the open Book of the Gospels, saying nothing, lays it upon the neck and shoulders of the Bishop-Elect, whereas in the NOR, the principal consecrator places the open Book of the Gospels upon the head of the bishop-electand then two deacons, standing at either side of the bishop-elect, hold the Book of the Gospels above  the head of the bishop-elect, until the prayer of consecration is completed.
But exactly WHO it is who says the prayer of consecration, is omitted.  One is left to assume that  the prayer of consecration  is said by the principal consecrator.
 

24. The principal consecrator lays his hands upon the head of the bishop-elect, in silence. After him, all the other bishops present do the same.

NOR innovation:  In The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church, the Episcopal Consecrator, and the Assistant Bishops, all together, in total unison, recite all of the following prayers of the Form very solemnly, slowly, carefully, and distinctly, beginning with: “Receive the Holy Ghost”, whereas in the NOR, the principal consecrator lays his hands upon the head of the bishop-elect, in silence, after which, all the other bishops present do the same.
 
 
 

ARR:  36.
The Preface of Episcopal Consecration
The Continuation of the Prayer of the FORM

“It is truly worthy and just, right and profitable unto salvation that we should at all times and in all places give thanks unto Thee, O Holy Lord, Father Almighty, Eternal God, honor of all dignities which serve unto Thy glory in Sacred Orders. To Thee, O God, Who, in the secret communings of familiar communication, giving instruction unto Moses Thy servant, concerning, among other branches of Divine Worship, the nature of Sacerdotal Vesture, didst order that Aaron, Thy chosen one, should be clad in Mystic Robes during the Sacred Functions, so that succeeding generations might be enlightened by the examples of their predecessors, lest the knowledge derived from Thy instruction should be wanting in any age. 

Since, indeed, with the ancients, the very appearance of symbols would obtain reverence, and with us there would be the experience of the things themselves more certain that the mysteries of figures. 

For the adornment of our minds fulfils what was expressed by the outward vesture of that ancient Priesthood, and now brightness of Souls, rather than splendor of raiment, commends the Pontifical glory unto us.

Because even those things which then were sightly unto the eyes of the flesh, demanded rather that the eyes of the spirit should understand the things they signified. 

And therefore we beseech Thee, O Lord, give bountifully this Grace to this Thy servant, whom Thou hast chosen to the ministry of the Supreme Priesthood, so that what things soever those vestments signify by the refulgence of gold, the splendor of jewels, and the variety of diversified works, these may shine forth in his character and his actions.”
 

NOR:  36.
Prayer of Consecration

26.  Next the principal consecrator, with his hands extended over the bishop-elect, sings the prayer of consecration or says it aloud:

God the Father of our Lord Jesus Christ, Father of mercies and God of all consolation, you dwell in heaven, yet look with compassion on all that is humble.  You know all things before they came to be; by your gracious word you have established the plan of your Church.

From the beginning you chose the descendants of Abraham to be your holy nation.  You established rulers and priests, and did not leave your sanctuary without ministers to serve you.  From the creation of the world you have been pleased to be glorified by those whom you have chosen.

NOR innovation:  As is self-evident when comparing these two prayers, which in the Ancient Roman Rite, is the body of the Consecration Preface, and in the NOR it is identified as the prayer of consecration which the principal consecrator ..... sings.
The NOR not only deleted about 60% to 70% of the body of the Consecration Preface, as it is found in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church, but the NOR also reworded the remaineder of it which the NOR managed to mangle in its usual anti-Catholic anatics - despicable with its blatant sonorous apostasy.
 
 

ARR:  37.
The Form of Episcopal Consecration
Required for Validity
[NOTE:  In his Apostolic Constitution “Sacramentum Ordinis”, On the Sacrament of Order, First Sunday of Advent, November 30, 1947, Pope Pius XII declared that the following words of this Preface of Episcopal Consecration (the Form of Episcopal Consecration), are essential and therefore are required for validity.  Therefore, they should be recited more solemnly, slowly, carefully, and very distinctly.]
The Episcopal Consecrator and the Assistant Bishops all together, in total unison, continue to say, but even much more solemnly, slowly and more carefully and very distinctly:
NOR:  37.
The Form of Episcopal Consecration
Required for Validity

The following part of the prayer is recited by all the consecrating bishops, with hands joined:

NOR innovation:  As will be self-evident when comparing both the Latin originals and the English translations of them, in the next two sections, # 38 and # 39, which is the conclusion of the Preface of Episcopal Consecration which is required for validity, per Pope Pius XII, the Modernist Heretics and the NEW Theology Theologian Heretics, finally clearly reveal the depths of their Satanic hatred for the Catholic Traditional Rite of Episcopal Consecration as it is found in the Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church. The following NOR text is far removed from that REQUIRED FOR VALIDITY by the Roman Catholic Pope Pius XIIThere can be no question about this because it is so blatantly obvious and self-evident.

Therefore, the 1968 NOR episcopal ordination rite is per se invalid and therefore no one going through this rite is a valid bishop of the Roman Catholic Church.

Furthermore, in the process, the Lines of Apostolic Succession have be broken and destroyed, just as happened to the Protestant bishops in the 16th Century.

Pope Leo XIII in his Encyclical, Apostolicae Curae, declared Anglican Orders INVALID. 

For at least the same reasons, the 1968 NOR Orders are also INVALID!

Here is the text which proves Our Conclusion:
 

ARR: 38.
Traditional Latin Text - VALID:

“Comple in Sacerdote Tuo Ministerii tui summam, et ornamentis totius glorificationis instructum Cœlestis unguenti rore santifica.”
 

NOR: 38.
Latin Text - NOT VALID:

Et nunc effunde super hunc Electum eam virtutem, quae a te est, Spiritum principalem, quem dedisti dilecto Filio tuo Iesu Christo, quem ipse donavit sanctis Apostolis, qui constituerunt Ecclesiam per singula loca ut sanctuarium tuum, in gloriam et laudem indeficientem nominis tui.
 

ARR:  39.
Official English Translation - VALID:

“Perfect in Thy Priest the fullness of Thy Ministry and, clothing him in all the ornaments of spiritual glorification, Sanctify him with the Heavenly anointing.”
 

NOR:  39.
Official English Translation - NOT VALID:

So now pour out upon this chosen one the power that is from you, the governing Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him to his holy apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name.
 

ARR:  40.
Episcopal Consecrator
Already Concluded the Consecration

Episcopal Consecrator has already succcessfully concluded the Episcopal Consecration. 
 

NOR:  40.
Principal Consecrator
Continues Consecration

Then the principal consecrator continues alone.

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

Father, you know all hearts.  You have chosen your servant for the office of bishop.  May he be a shepherd to your holy flock, and a high priest blameless in your sight, ministering to you night and day; may he always gain the blessing of your favor and offer the gifts of your holy Church.  Through the Spirit who gives the grace of high priesthood grant him the power to forgive sins as you have commanded, to assign ministries as you have decreed, and to loose every bond by the authority which you gave to your apostles.  May he be pleasing to you by his gentleness and purity of heart, presenting a fragrant offering to you, through Jesus Christ, your Son, through whom glory and power and honor are yours with the Holy Spirit in your holy Church, now and for ever. 

R.  Amen.
 

ARR:  41.
Episcopal Consecrator Anoints
The Head of the New Bishop

If the Episcopal Consecration is performed in the Roman Curia, the Apostolic Sub-Deacon, or one of the Pontifical Chaplains, binds the head of the Bishop-Elect with one of the longer cloths from the eight mentioned above.

[N.B.  A clean white Amice is frequently substituted for this cloth.]

The Episcopal Consecrator, kneeling on both knees, facing  the High Altar, begins the Hymn, “Come Holy Ghost, Creator, come”, the others continuing it unto the end.

At the conclusion of the first verse, the Episcopal Consecrator rises and sits on the Faldstool before the center of the Altar, Mitre ON, first removes his Ring and Gloves, after which he puts the Ring back on his finger, and receives the Gremial from the Altar Ministers. 

Then the Episcopal Consecrator dips the thumb of hisright hand in the Holy Chrism and anoints the head of the New Bishop kneeling before him, making first the Sign of the Cross on the top of the crown of the head, and then he anoints the rest of the crown of the head, saying in the meanwhile:

“May thy head be anointed and Consecrated by Heavenly Benediction in the Pontifical Order.”

And making with his right hand, the Sign of the Cross three times over the head of the New Bishop, he says:

“In the name of the  +  Father, and of the  +  Son, and of the Holy  +  Ghost.”

R. “Amen.”

V.  “Peace be with thee.”
R. “And with thy spirit.”

And if several are to be Consecrated, he repeats this to each separately. 

Having completed the Anointing, the Consecrating Bishop cleanses his thumb with some bread crumbs, and lemon.
 

NOR:  41.
Anointing of the Bishop's Head

Still more NOR innovations:

28. The principal consecrator puts on a linen gremial, takes the chrism, and anoints the head of the bishop, who kneels before him. 

He says: 

God has brought you to share the high priesthood of Christ. May he pour out on you the oil of mystical anointing and enrich you with spiritual blessings.

The principal consecrator washes his hands.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

ARR:  42.
Prayers After Anointing
The Head of the New Bishop

When the above-mentioned hymn has ended, the Consecrating Bishop’s Mitre is removed by one of his Chaplains. 

The Consecrating Bishop rises and continues in the same tone as before, saying:

“May this, O Lord, flow abundantly upon his head, may this run down upon his cheeks, may this extend unto the extremities of his whole body, so that inwardly he may be filled with the power of Thy spirit, and outwardly may be clothed with that same spirit. May constant faith, pure love, sincere piety abound in him. May his feet by Thy gift be beautiful for announcing the glad tidings of peace, for announcing the glad tidings of Thy good things. Grant to him, O Lord, the ministry of reconciliation in word and in deed, in the power of sings and of wonders. Let his speech and his preaching be not in the persuasive words of human wisdom, but in the showing of the spirit and of power. Give to him, O Lord, the keys of the kingdom of Heaven, so that he may make use of, not boast of the power which Thou bestowest unto edification, not unto destruction. Whatsoever he shall bind upon earth, let it be bound likewise in heaven, and whatsoever he shall loose upon earth, let it likewise be loosed in heaven. Whose sins he shall retain, let them be retained, and do Thou remit the sins of whomsoever he shall remit. Let him who shall curse him, himself be accursed, and let him who shall bless him be filled with blessings. Let him be the faithful and prudent servant whom Thou dost set, O Lord, over Thy household, so that he may give them food in due season, and prove himself a perfect man. May he be untiring in his solicitude, fervent in spirit. May he detest pride, and cherish humility and truth, and never desert it, overcome either by flattery or by fear. Let him not put light for darkness, nor darkness for light : let him not call evil good, nor good evil. May he be a debtor to the wise and to the foolish, so that he may gather fruit from the progress of all. Grant to him, O Lord, an Episcopal chair for ruling Thy Church and the people committed to him. Be his authority, be his power, be his strength. Multiply upon him Thy  +  Blessing and Thy Grace, so that Thy gift he may be fitted for always obtaining Thy Mercy, and by Thy Grace may be faithful.”

Then in a lower tone of voice, the Consecrating Bishop reads the following loud enough so that those close to him can hear him as he says:

“Through Our Lord Jesus Christ, who liveth and reigneth in the unity of one God, world without end.”

R. “Amen.”

After this, the Episcopal Consecrator begins, and the choir takes up, the Antiphon.

“The ointment upon the head which descended on the beard, the beard of Aaron, which descended on the border of his vestment: the Lord hath commanded blessing forever.”

Psalm 132

“Behold how good and how pleasing it is for brethren to dwell together in unity: Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron. Which ran down to the skirt of his garment: as the dew of Hermon, which descendeth upon mount Sion. For there the Lord hath commanded Blessing, and life for evermore.”

“Glory be to the Father”, etc.

“As it was in the beginning,” etc.

Then the whole Antiphon is repeated:

“The ointment upon the head”, etc.
 

NOR:  42.
Prayers After Anointing
The Head of the New Bishop

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

ARR:  43.
Episcopal Consecrator Anoints
The Hands of the New Bishop

The Antiphon before the psalm having been begun, one of the longer strips from the eight above mentioned, is placed on the neck of the New Bishop.

The Episcopal Consecrator sits down, Mitre ON, while the New Bishop kneels before him, having his hands joined. 

Then the Episcopal Consecrator anoints with Chrism the hands of the New Bishop in the form of a Cross, by drawing two lines with the thumb of his right hand, which has been dipped in the oil, namely, from the thumb of the right hand to the index finger of the left, and from the thumb of the left hand to the index finger of the right. 

And afterwards he anoints the entire palms of the New Bishop, saying:

“May these hands be anointed with the sanctified oil and the chrism of sanctification, as Samuel anointed David to be King and Prophet; so may they be Anointed and Consecrated.”

And making with his right hand the Sign of the Cross thrice over the hands of the New Bishop, the Episcopal Consecrator says:

“In the name of God the  +  Father, and of the  +  Son, and of the Holy  +  Ghost, making the image of the Holy Cross of Our Savior Jesus Christ, Who has redeemed us from death and led us to the kingdom of Heaven. Hear us, O loving, Almighty Father, Eternal God, and grant that we may obtain what we ask for. Through the same Christ Our Lord.”

R. “Amen.”

Sitting down, the
Episcopal Consecrator continues:

“May God and the Father of Our Lord Jesus Christ, Who hath Himself of the Episcopate, bedew thee with Chrism and with the liquor of Mystic Ointment, and make thee fruitful with the richness of Spiritual +  Benediction: Whatsoever you shall  +  Bless may it be Blessed, and whatsoever you shall Sanctify may it be Sanctified; and may the imposition of this Consecrated hand or thumb be profitable in all things unto salvation.”

R. “Amen.”

After this, the New Bishop joins both hands, his right hand resting upon the left, and places them upon the cloth hanging from his neck. 
 

NOR:  43.
Episcopal Consecrator Anoints
The Hands of the New Bishop

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 
 
 

ARR:  44.
Episcopal Consecrator
Blesses Pastoral Staff
(Crozier) of the New Bishop
The Episcopal Consecrator cleanses his thumb with some bread crumbs, and Mitre OFF, rises and Blesses the Pastoral Staff, saying:

“Let Us Pray.”

“O God, who dost sustain human weakness, Bless +  this Staff; and in the clemency of Thy merciful kindness, operate inwardly in the manners of this Thy servant, what it outwardly designates. Through Christ Our Lord.”

R. “Amen.”

Then the Episcopal Consecrator sprinkles the Crozier he has just Blessed with Holy Water. 

NOR:  44.
Blessing of the Pastoral Staff
(Crozier) of the New Bishop

7.  The blessing of the ring, pastoral staff, and miter ordinarily takes place at a convenient time prior to the ordination service.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church changed the time this is to be done  at a convenient time prior to the ordination service.

(Note:  NOR is very vague, ambiguous, and indefinite in some places with an indefinite number of vague, ambiguous,  indefinite, and unknown options to use for a "blessing" which could be anthing with hundreds of millions of all kinds of rational and/or irrational choices - bottom line:  anything goes no matter how absurd and all this happens at a vague, ambiguous, unstable, indefinite convenient time before the service which convenient time could be minutes, hours, days, weeks, months or years before the service.)

(NoteNOR makes no mention of using Holy Water.)
 

ARR:  45.
Episcopal Consecrator
Hands Pastoral Staff
(Crozier) to the New Bishop

Sitting down, Mitre ON, the Episcopal Consecrator hands the Crozier to the New Bishop, who is kneeling before him, and who receives it between the index and middle fingers, both of his hands remaining joined together, while the Episcopal Consecrator says:

“Receive the Staff of the Pastoral Office, so that in the correction of vices you may be lovingly severe, giving judgment without wrath, softening the minds of your hearers whilst fostering virtues, not neglecting strictness of discipline through love of tranquillity.”

R. “Amen.”

NOR:  45.
Presentation of the Staff

32. Lastly he gives the pastoral staff to the bishop, and says: 

Take this staff as a sign of your pastoral office: keep watch over the whole flock in which the Holy Spirit has appointed you to shepherd the Church of God.

Still more NOR innovations in the text.
 
 
 
 
 
 

ARR:  46.
Episcopal Consecrator Blesses
The Episcopal Pontifical Ring of the New Bishop

After which, Mitre OFF, the Episcopal Consecrator rises and Blesses the Episcopal Pontifical Ring of the New Bishop, if it has not been Blessed before, saying:

“Let Us Pray.”

“O Lord, Creator and Preserver of the human race, Giver of Spiritual Grace, Bestower of eternal salvation, do Thou send forth Thy +  Blessing upon this Ring; so that whosoever shall be adorned with this sign of holiest fidelity, it may avail him by the power of Heavenly protection unto eternal life. Through Christ Our Lord.”

R. “Amen.”

The Episcopal Consecrator then sprinkles the Episcopal Pontifical Ring of the New Bishop, with Holy Water.

NOR:  46.
Blessing of the Ring for the New Bishop

7.  The blessing of the ring, pastoral staff, and miter ordinarily takes place at a convenient time prior to the ordination service.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church changed the time this is to be done  at a convenient time prior to the ordination service.

(Note:  NOR is very vague, ambiguous, and indefinite in some places with an indefinite number of vague, ambiguous,  indefinite, and unknown options to use for a "blessing" which could be anything with hundreds of millions of all kinds of rational and/or irrational choices - bottom line:  anything goes no matter how absurd and all this happens at a vague, ambiguous, unstable, indefinite convenient time prior to the ordination service which convenient time  could be minutes, hours, days, weeks, months or years before the service.)

(NoteNOR makes no mention of using Holy Water.)
 

ARR:  47.
Episcopal Consecrator Puts
The Episcopal Pontifical Ring of the New Bishop

Sitting with his Mitre ON, the Episcopal Consecrator puts the Episcopal Pontifical Ring on the ring finger of the right hand of the New Bishop, saying:

“Receive the ring, the Symbol of Fidelity, in order that, adorned with unspotted faith, you may keep inviolably the Spouse of God, namely, His Holy Church.”

R. “Amen.”

NOR:  47.
Investiture with Ring

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who still modified the Traditional text, even though it was only slightly, to prove they are part of the church of The changes of the changes of the changes of the never-ending changes, thanks to their one and only unchangeable dogma - evolution - everything must change:

30.  The principal consecrator places the ring on the ring finger of the new bishop's right hand, saying: 

Take this ring, the seal of your fidelity.  With faith and love protect the bride of God, his holy Church.
 

ARR:  48.
Episcopal Consecrator
Commands the New Bishop
To Preach to the People

Then the Episcopal Consecrator takes the Book of the Gospels from the shoulders of the New Bishop, and with the aid of the Assistant Bishops, hands it closed to the New Bishop, the latter touching it without opening his hands, whilst the Episcopal Consecrator says:

“Receive the Gospel and go preach to the people committed to thee, for God is powerful to increase His Grace in thee, He who liveth and reigneth, world without end.”

R. “Amen.”
 
 
 

NOR:  48.
Episcopal Consecrator
Commands the New Bishop
To Preach to the People

27. After the prayer of consecration, the deacons remove the Book of the Gospels which they have been holding above the head of the new bishop. One of them hold the book until it is given to the bishop. The principal consecrator and the consecrating bishops, wearing their miters, sit.

29. He then hands the Book of the Gospels to the newly ordained bishop, saying:

Receive the Gospel and preach the word of God with unfailing patience and sound teaching.

Afterward the deacon takes the Book of the Gospels and returns it to its place.

Still more NOR innovation in the text.

ARR:  49.
Episcopal Consecrator Receives
New Bishop with Liturgical Kiss of Peace

Finally the Episcopal Consecrator receives the New Bishop with the Kiss of Peace. The Assistant Bishops each do likewise, saying to the New Bishop:

“Peace be with thee.”

The New Bishops responds to each:

“And with thy spirit.”

Liturgical Kiss # 2 as part of the Liturgical Rite for the Administration of the Sacrament of the Episcopacy.
 
 

NOR:  49.
Kiss of Peace

34.  The newly ordained then sets aside his staff and receives the kiss of peace from the principal consecrator and all the other bishops.

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who deviate from the proper sequence of events as found in the ARR.

Here is the Traditional sequence as found in the ARR:

1.  ARR:  45. Episcopal Consecrator Hands Pastoral Staff (Crozier) to the New Bishop.
2. ARR:  46.  Episcopal Consecrator Blesses The Episcopal Pontifical Ring of the New Bishop.

3. ARR:  47.  Episcopal Consecrator Puts The Episcopal Pontifical Ring of the New Bishop.

4. ARR:  48.  Episcopal Consecrator Commands the New  Bishop To Preach to the People.

5. ARR:  49.  Episcopal Consecrator Receives New Bishop with Liturgical Kiss of Peace.

This sequence, as found in the ARR, is very logical.  It is NOT confusing, and no one does the same thing at two different times as in the NOR.

35. After the presentation of the staff,  even to the end of Ordination rite,  the antiphon 'Go ye into the world, alleluia, and make disciples of all the nations, alleluia,' with psalm 95 'Sing ye to the Lord a new canticle' (page 76), or another appropriate song may be sung.

So here is the strange sequence as found in the NOR:

1. 32. Lastly he gives the pastoral staff to the bishop.

32. Ac tandem tradit unicuique Ordinato baculum pastoralem,
2. 33.   This rubric deals with seating arrangements in what chair.

3. 34.  The newly ordained then sets aside his staff. 

34. Demum Ordinati, deposito baculo.
4. 34.  The newly ordained.....  receives the kiss of peace from the principal consecrator and all the other bishops.
34. Demum Ordinati.... accipiunt a Consecratore principali et ab omnibus Episcopis osculum pacis.
5. 35. After the presentation of the staff, even to the end of Ordination rite,  the antiphon 'Go ye into the world, alleluia, and make disciples of all the nations, alleluia,' with psalm 95 'Sing ye to the Lord a new canticle' (page 76), or another appropriate song may be sung.
35. Post traditionem baculi usque ad finem Ordinationis cani potest Ant. Eúntes in mundum, allelúia, docéte omnes gentes, allelúia, cum psalmo 95 Cantáte Dómino cánticum novum (pag. 76), vel alius cantus aptus.
Therefore, the sequence of the Modernist/NEW Theology Theologian heretics in this section begins at # 32 of NOR with the new bishop getting the pastoral staff, followed by # 33 of NOR, the distracting seating arrangements which are dealt with almost at the end of the ARR in  ARR:  65. Enthronement of the New Bishop, followed by # 34 of NOR, The newly ordained then sets aside his staff for the liturgical kiss of peace from all the bishops, which concludes with # 35 of NOR, After the presentation of the staff, even to the end of Ordination rite,  the antiphon 'Go ye into the world..... etc.

But, to be logical, # 35 should immediately come after # 32 because it clearly states that what follows next happens is the singing AFTER the presentation of the staff, even to the end of Ordination rite,  the antiphon 'Go ye into the world..... etc., and, therefore, before the chair seating distraction which is way out of sequence with ARR:  65.  Enthronement of the New Bishop, and which should be sung BEFORE the liturgical kiss of peace begins, and then during it.

When one considers these things within the basic principle of Pope Leo XIII's significatio ex adjunctis, these above changes, taken as a part of the whole, and within the context of significatio ex adjunctis, which was part of the reason for Leo XIII's Apostolicae Curae declaring Anglican Orders for Episcopal Consecrations to be invalid, so very subtly and surreptitiously promote their per se invalid rite of Episcopal Consecration under cover of a quasi-traditional usage, so that one discovers not only some confusion of proper sequence, but the rotten fruits of what happens when heretics go about changing things, just as one can determine if an apple is rotten when finding soft spots on the exterior of the apple and which numerous external soft spots on an apple each add up to be its very own type of significatio ex adjunctis that the insides of that apple are rotten!

Truly:  lex ordani, lex credendi!
 

ARR:  50.
Continuation of
The Holy Sacrifice of the Mass
Up to the Offertory Prayer

Then the New Bishop, between the Assistant Bishops, returns to his Chapel Side-Altar, where, while he is seated, his head is cleansed with some bread crumbs and with a clean cloth. Then his hair is cleansed, and combed; afterwards he washes his hands.

The Episcopal Consecrator washes his hands at his Faldstool. Then he goes on with the Mass up to the Offertory inclusive.

The New Bishop likewise continues the Holy Sacrifice of the Mass up to the Offertory inclusive at the Altar in his Chapel Side-Altar.
 

NOR:  50.
Continuation of NOR mass
Up to the Offertory Prayer

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  51.
At the Conclusion of the Offertory Prayer
The New Bishop Gives
The Episcopal Consecrator
The Traditional Gifts

The Offertory Prayer having been said, the Episcopal Consecrator sits with his Mitre ON at the Faldstool before the center of the Altar, and the New Bishop, in Solemn Procession, leaves his Chapel Side-Altar, and walking between the two Assistant Bishops, goes to the Sanctuary of the High Altar where he kneels before the Episcopal Consecrator and offers to him two lighted torches, two loaves of bread, and two small barrels of wine, and kisses reverently the hands of the Episcopal Consecrator as he receives these Gifts from the New Bishop.
 

NOR:  51.
At the Conclusion of the Offertory Prayer
The New Bishop Gives
The Episcopal Consecrator
The Traditional Gifts

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  52.
Continuation of the Holy Sacrifice of the Mass
By Both the Episcopal Consecrator
and the New Bishop at the High Altar

Then the Episcopal Consecrator washes his hands and goes to the High Altar. The New Bishop also goes to the Epistle side of the High Altar. There, standing between the Assistant Bishops, having before him his Missal, he says and does, with the Episcopal Consecrator, everything as in the Missal. And one host is prepared to be Consecrated for the Episcopal Consecrator and the New Bishop, and sufficient wine is placed in each of the two chalices.

Please click on this link for an explanation of the two chalices.
This also addresses one of the major problems today in most churches of Communion being given under both Species.

Liturgical Kiss # 3 as part of the Liturgical Rite for the Administration of the Sacrament of the Episcopacy.

NOR:  52.
Continuation of NOR mass
By Both the Episcopal Consecrator
and the New Bishop at the High Altar

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  53.
Secret Said by the Episcopal Consecrator

The following Secret is said with the Secret of the Mass of the day under “Through Our Lord” by the Episcopal Consecrator.

“Receive, O Lord, the Gifts which We offer to Thee for this Thy servant, and kindly preserve in him Thy favors. Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth in the unity of the Holy Ghost, world without end.”

R. “Amen.”
 

NOR:  53.
Secret Said by the Episcopal Consecrator

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!
 
 
 

ARR:  54.
Secret Said by the New Bishop

“Receive, O Lord, the Gifts which We offer to Thee for me, Thy servant, and kindly preserve Thy favors in me. Through Our Lord Jesus Christ, Who liveth and reigneth in the unity of the Holy Ghost, world without end.”

R. “Amen.”
 

NOR:  54.
Secret Said by the New Bishop

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  55.
During this Action
The Episcopal Consecrator says:

“This oblation therefore, of our service, and that of Thy whole family which We offer Thee, also for this Thy servant, whom Thou hast vouchsafed to promote to the Order of the Episcopate, We beseech Thee, O Lord, graciously to accept, and to kindly preserve Thy favors in him, so that what has been accomplished by the Divine Gift, may be followed by Divine Effects: and dispose Our days in Thy peace, and command Us to be delivered from eternal damnation, and to be numbered in the flock of Thine elect. Through Christ Our Lord.”

R. “Amen.”
 

NOR:  55.
During this Action
The Episcopal Consecrator says:

36. The rite for the concelebration of Mass is followed with this change:

37. In Eucharistic Prayer I, the special form of Father, accept this offering is said:

Father accept this offering from your whole family and from the one you have chosen for the order of bishops. Protect the gifts you have given him, and let him yield a harvest worthy of you. [Through Christ our Lord. Amen.]

(Note

1.  There are some vague similarities here with ARR:  53.
Secret Said by the Episcopal Consecrator, especially with the ARR: “Receive, O Lord, the Gifts which We offer to Thee” which is somewhat similar to the NOR: Father accept this offering.

2.  There are also some vague likenesses here with ARR:  53.
Secret Said by the Episcopal Consecrator, especially with the ARR:  “for this Thy servant” which is somewhat analogous to the NOR: the one you have chosen for the order of bishops.

3.  There are likewise some vague resemblances here with ARR:  53.  Secret Said by the Episcopal Consecrator, especially with the ARR:  “preserve in him Thy favors.which is somewhat comparable to the NOR: Protect the gifts you have given him.

4.   Finally, the obviously most identical of all equivalents with ARR:  53.  Secret Said by the Episcopal Consecrator, especially with the ARR:  “Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth in the unity of the Holy Ghost, world without end.”  which is the same as the NOR:  [Through Christ our Lord. Amen.] except for the self-evident fact that the NOR has deliberately removed this from the ARR: Thy Son, Who liveth and reigneth in the unity of the Holy Ghost, world without end.

The above four vague to identical similarities of the Roman Pontifical in English - 1968 version, of the Novus Ordo Rite of the Synod Vatican 2 church with the ARR Pontificale Romanum, 1891 Edition of the Ancient Roman Rite of the Catholic Church, are but four examples of how the Modernist Heretics and/or NEW Theology Theologian Heretics, who are responsible for making all of the many changes they have made to this liturgical rite for Episcopal Consecration, have, besides DESTROYING the Holy Sacrifice of the Catholic Traditional Mass, as it is found in the pre-1944 Missale Romanum, also DESTROYED the Administration of the Sacrament of the Holy Episcopacy as it is found in the pre-1944 Pontificale Romanum, in order to be able to promote their Modernist heresies of evolution - change the changes of the changes of the never-ending changes.

These changes, taken as a part of the whole, in the context of significatio ex adjunctis, very subtly and surreptitiously promotes their per se invalid rite of Episcopal Consecration under cover of a quasi-traditional usage!

Truly:  lex ordani, lex credendi!
 

ARR:  56.
During this Action
The New Bishop says:

“This oblation therefore, of our service, and that of Thy whole family which we offer Thee, also for me Thy servant, whom Thou hast vouchsafed to promote to the Order of Bishop, We beseech Thee, O Lord, graciously to accept and kindly to preserve in me Thy favors, so that what I have accomplished by the Divine Gift, I may complete by Divine Effects: and dispose our days in Thy peace, and command Us to be delivered from eternal damnation and to numbered in the flock of Thine elect. Through Christ Our Lord.” 

R. “Amen.”
 

NOR:  56.
During this Action
The New Bishop says:

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  57.
Liturgical Kiss of Peace During Mass
By the Episcopal Consecrator to the New Bishop

The prayer “Lord Jesus Christ, Who,” etc. having been said by the Episcopal Consecrator and the New Bishop, the latter goes up to the right of the Episcopal Consecrator, and both kiss the High Altar. Then the Episcopal Consecrator gives the Liturgical Kiss of Peace to the New Bishop saying:

“Peace be with thee.”

To which the New Bishop answers:

“And with thy spirit.”

Liturgical Kiss # 4 as part of the Liturgical Rite for Offering the Holy Sacrifice of the Mass.
 

NOR:  57.
Liturgical Kiss of Peace During Mass
By the Episcopal Consecrator to the New Bishop

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!  Please note that in NOR:  49 above, that Liturgical Kiss of Peace is NOT the Liturgical Kiss of Peace of the Mass, but of the ordinaiton of the bishop.

ARR:  58.
After Holy Communion,
The Mass Continues

After the Episcopal Consecrator and the New Bishop Have Received Holy Communion, which is Followed by the Ablutions, The Holy Sacrifice of the Mass Continues.
 

NOR:  58.
After Holy Communion,
NOR mass Continues

Hymn of Thanksgiving and Blessing

38. At the conclusion of the prayer after communion, the hymn Te Deum is sung, or another hymn similar to it, depending on the local custom.
 

ARR:  59.
Proper Post-Communion Prayer

The Post-Communion Prayer is to be said with the Post-Communion Prayer of the Office of the Day, which is to be concluded with the following Proper Post-Communion Prayer, using “Through Our Lord Jesus Christ, Who liveth and reigneth”, etc. only one time.

Omit “Through Our Lord Jesus Christ, Who liveth and reigneth”, etc. after the Post-Communion Prayer of the Office of the Day because it is said only once at the conclusion of the following Proper Post-Communion Prayer:

“We beseech Thee, O Lord, work in us the saving fullness of Thy mercy: and propitiously render us so perfect, and so cherish us that we may be able to please Thee in all things. Through Our Lord Jesus Christ, who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end.”

R. “Amen”.
 

NOR:  59.
Proper Post-Communion Prayer

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.

ARR: 60.
Episcopal Consecrator Blesses the People

Then after “Go, the Mass is ended”, or “Let us Bless the Lord”, as the time requires, has been said, the Episcopal Consecrator having said “May the performance”, etc., in the center of the Altar, and received there the Mitre, if he be not an Archbishop, and in his Province, turned towards the Altar, he solemnly Blesses the people, saying: “Blessed be the name of the Lord,” etc.

NOR:  60.
Episcopal Consecrator Blesses the People

NOR innovation:  This is NOT in The Roman Catholic Traditional Pontificale Romanum, 1891 Edition, Ancient Roman Rite of The Catholic Church.
 
 
 
 
 
 
 
 

ARR:  61.
3.)  The Investiture.

The Investiture

Having given the Benediction, the Episcopal Consecrator, with his  Mitre ON, sits on the Faldstool which has been placed before the center of the Altar: the New Bishop, keeping his Biretta on his head, kneels before him. 

Blessing of the Mitre for the New Bishop

Then the Episcopal Consecrator, Mitre OFF, rises and Blesses the Mitre, if it has not been Blessed, saying:

“Let Us Pray”

“O Lord God, Father Almighty, whose goodness is wonderful and whose power immense, from whom is every best and every perfect gift, the ornament of all beauty, vouchsafe to  +  bless and  +  sanctify this Mitre to be placed on the head of this Prelate Thy servant. Through Christ Our Lord. 

R. “Amen”.
 

NOR:  61.
Blessing of the Mitre for the New Bishop

7.  The blessing of the ring, pastoral staff, and miter ordinarily takes place at a convenient time prior to the ordination service.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church changed the time this is to be done to some convenient time BEFORE its ordination service.

(Note:  NOR is very vague, ambiguous, and indefinite in some places with an indefinite number of vague, ambiguous,  indefinite, and unknown options to use for a "blessing" which could be anthing with hundreds of millions of all kinds of rational and/or irrational choices - bottom line:  anything goes no matter how absurd and all this happens at a vague, ambiguous, indefinite convenient time before the service which convenient time could be minutes, hours, days, weeks, months or years before the service.)

(NoteNOR makes no mention of using Holy Water.)

ARR:  62.
Investiture of the 
New Bishop with the Blessed Mitre

And then the Episcopal Consecrator sprinkles the Mitre of the New Bishop with Holy Water, after which, sitting down, with his Mitre  ON, the Assistant Bishops aiding him, the Episcopal Consecrator places the Mitre of the New Bishop on the head of the New Bishop, saying:

“We, O Lord, place on the head of this, Thy Bishop and champion, the helmet of protection and salvation, so that his face being adorned and his head armed with the horns of both Testaments, he may seem terrible to the opponents of Truth, and through the indulgence of Thy Grace may be their sturdy adversary, Thou Who didst mark with the brightest rays of Thy splendor and Truth the countenance of Moses Thy Servant, ornamented from his fellowship with Thy Word: and didst order the Tiara to be placed on the head of Aaron Thy High Priest. Through Christ Our Lord.”

R. “Amen”.
 

NOR:  62.
Investiture of the 
New Bishop with the Blessed Mitre

31. Then the principal consecrator places the miter on the head of the new bishop, in silence.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw out the prayer.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

ARR:  63.
Blessing of the 
Episcopal Gloves for the New Bishop

Then if the Episcopal Gloves for the New Bishop have not been Blessed, the Episcopal Consecrator rises, Mitre OFF, and Blesses them, saying:

“Let Us Pray.”

“O Almighty Creator, Who hast given to man fashioned after Thy image, hands notable for their formation, as an organ of intelligence for correct workmanship: which Thou hast commanded to be kept clean, so that the Soul might worthily be carried in them and Thy Mysteries worthily Consecrated by them, vouchsafe to  +  Bless and  +  Sanctify these hand coverings, so that whosoever of Thy ministers, the Holy Bishops, shall humbly wish to cover their hands with these, Thy Mercy shall accord to him cleanness of heart as well as of deed. Through Christ Our Lord.”

R. “Amen”.

The Episcopal Consecrator sprinkles the Episcopal Gloves for the New Bishop with Holy Water. 
 

NOR:  63.
Blessing of the 
Episcopal Gloves for the New Bishop

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  64.
Investiture of the 
New Bishop with the Episcopal Gloves

The Episcopal Consecrator sits down, Mitre ON, and removes the Pontifical Ring from the finger of the New Bishop, and, with the help of the Assistant Bishops, places the Episcopal Gloves for the New Bishop on the hands of the New Bishop, saying:

“Encompass, O Lord, the hands of this Thy minister with the cleanness of the new man who descended from Heaven, so that as Thy beloved Jacob, his hands covered with the skins of young goats, implored and received the paternal benediction, having offered to his Father most agreeable food and drink, so also this one may deserve to implore and to receive the benediction of Thy grace by means of the saving host offered by his hands. Through Our Lord Jesus Christ, Thy Son, who in the likeness of sinful flesh, offered himself to Thee for us.”

Then the Episcopal Consecrator replaces the Pontifical Episcopal Ring on the finger of the New Bishop. 

 

NOR:  64.
Investiture of the 
New Bishop with the Episcopal Gloves

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  65.
Enthronement of the New Bishop

After this, the Episcopal Consecrator rises and takes the New Bishop by the right hand, and the Senior Assistant Bishop takes him by the left, and they enthrone him by placing him sitting on the Faldstool from which the Episcopal Consecrator has risen, or if the ceremony be performed in the Church of the New Bishop, they enthrone him on the usual Episcopal Seat, and the Episcopal Consecrator places in his left hand the Pastoral Staff.
 

NOR:  65.
Enthronement of the New Bishop

33. All stand. If the ordination takes place at the bishop's chair and if the new bishop is in his own church, the principal consecrator invites him to occupy the chair; in that case the principal consecrator sits at the right of the newly ordained bishop. If the new bishop is not in his own church, he is invited by the principal consecrator to take the first place among the concelebrating bishops.

If the ordination does not take place at the bishop's chair, the principal consecrator leads the newly ordained bishop to the chair or to a place prepared for him, and the consecrating bishops follow them.

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who still modified the Traditional text, even though it was only slightly, to prove they are part of the church of The changes of the changes of the changes of the never-ending changes

Fortunately, there is not much that even heretics can do to obfuscate an Episcopal Enthronement.
 

ARR:  66.
Solemn Procession Around the Inside of the Church by the New Bishop, Led by the Assistant Bishops.

Then the Episcopal Consecrator, turning towards the Altar, Mitre OFF, while standing, begins, the others taking it up and finishing it, the Hymn, “We praise Thee, O Lord.”

At the beginning of the Hymn, the New Bishop is led by the Assistant Bishops, all of them with their Mitres ON around the Church, and the New Bishop Blesses everyone. 

The Episcopal Consecrator meanwhile, Mitre OFF, remains standing in the same place at the Altar. 

When the New Bishop has returned to his seat or the Faldstool, he sits again until the above mentioned Hymn is finished. The Assistants lay aside their Mitres and stand with the Episcopal Consecrator.
 

NOR:  66.
Solemn Procession Around the Inside of the Church by the New Bishop, Led by the Assistant Bishops.

Meanwhile, the newly ordained bishop is led by the consecrating bishops through the church, and he blesses the congregation.

After the hymn, the new bishop may stand at the altar or at the chair with staff and miter and address the people briefly.

Partial NOR innovation.
 
 

ARR:  67.
Episcopal Consecrator Says or
Sings the Antiphon,
Followed by a Prayer for the New Bishop.

At the conclusion of the Hymn, the Episcopal Consecrator, standing, Mitre OFF, at the Throne, or the Faldstool at the right hand of the New Bishop, says; or if the office be sung, he begins, the choir taking up the Antiphon.

“May Thy hand be strengthened and Thy right hand be exalted, justice and judgment be the preparation of Thy Throne. Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end.”

And the whole Antiphon is repeated. When this is finished the Episcopal Consecrator says:

V.  “O Lord hear my prayer.”
R.  “And let my cry come unto Thee.”

V.  “The Lord be with thee.”
R.  “And with thy spirit.”

“Let Us Pray”

“O God, the Pastor and Ruler of all the Faithful, look down in Thy Mercy upon this Thy servant, whom Thou hast appointed over Thy Church, and grant, We beseech Thee, that both by word and example, he may edify all those who are under his charge, so that with the flock intrusted to him, he may attain unto life everlasting. Through Christ Our Lord.”

R. “Amen”.

After this the Episcopal Consecrator, with uncovered head, remains at the Gospel corner of the Altar, the Assistant Bishops, also uncovered, standing with him.
 

NOR:  67.
Episcopal Consecrator Says or
Sings the Antiphon,
Followed by a Prayer for the New Bishop.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  68.
The New Bishop Gives His Blessing
To the People

The New Bishop rises, and going, with his Mitre ON, and his Pastoral Staff, before the center of the Altar, turns towards it; and, signing himself with the thumb of his right hand before his chest, he says:

+Blessed be the Name of the Lord.”
R.  “Now and forever.”

Then making the Sign of the Cross from his forehead to his chest, etc., in the Traditional manner, he says:

Our help is in the name of the Lord.”
R.  “Who hath made Heaven and earth.”

Then raising and joining his hands, and bowing his head, he says:

“May the Almighty God Bless thee”.

And when he has said “God” he turns towards the people and Blesses them thrice, saying:

“The +  Father, the  +  Son and the Holy  +  Ghost.”

R. “Amen”.
 

NOR:  68.
Solemn Blessing of the People
If the newly ordained bishop is the celebrant

NOR innovation by Modernist Heretics and/or NEW Theology Theologian Heretics who modified the Traditional texts via significatio ex adjunctis by incorporating their subtle heresies into it to now reads:

39.  The following blessing may be used in place of the usual blessing.

If the newly ordained bishop is the celebrant, he says:

Lord God, you care for your people with kindness, you rule them with love.  Give you Spirit of wisdom to the bishops you have made teachers and pastors.  By advancing in holiness may the flock become the eternal joy of the shepherds. 

R.  Amen.

Lord God, by your power you allot us the number of our days and the measure of our years.  Look favorably upon the service we perform for you, and give true, lasting peace in our time.

R.  Amen.

Lord God, now that you have raised me to the order of bishops, may I please you in the performance of my office.  Unite the hearts of people and bishop, so that the shepherd may not be without the support of his flock, or the flock without the loving concern of its shepherd. 

R.  Amen.

May almighty God bless you, the Father, and the Son, + and the Holy Spirit. 

R.  Amen.

Solemn Blessing of the People
If the principal consecrator presides
over the eucharistic liturgy

If the principal consecrator presides over the eucharistic liturgy, he says:

May the Lord bless and keep you. He chose to make you a bishop for his people: may you know happiness in this present life and share unending joy.

R. Amen.

The Lord has gathered his people and clergy in unity. By his care and your stewardship may they be governed happily for many years.

R. Amen.

May they be obedient to God's law, free from hardships, rich in every blessing, and loyally assist you in your ministry. May they be blessed with peace and calm in this life and come to share with you the fellowship of the citizens of heaven.

R. Amen.

May almighty God bless you, the Father, and the Son, + and the Holy Spirit.

R. Amen.
 

ARR:  69.
Ad Multos Annos.
For many years.

Then the Episcopal Consecrator, Mitre ON, and standing at the Gospel corner, turns his face towards the Epistle corner. 

The Assistant Bishops, with their Mitres ON, stand near him.

The New Bishop goes to the Epistle corner of the Altar, and there with his Mitre ON, and holding his Staff, facing the Episcopal Consecrator, he makes a genuflection and sings:

“For many years.”

The going to the center of the Altar, he again genuflects as before, and says, singing in a higher voice:

“For many years.”

Afterwards he goes to the feet of the Episcopal Consecrator and genuflecting a third time as above, he sings again in a still higher tone of voice:

“For many years.”
 

NOR:  69.
Ad Multos Annos.
For many years.

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  70.
The New Bishop Receives
The Liturgical Kiss of Peace
From the Episcopal Consecrator
And the Assistant Bishops

Then when the New Bishop has risen, the Episcopal Consecrator receives him and gives him the Liturgical Kiss of Peace. The Assistant Bishops do likewise. 

Liturgical Kiss # 5 as part of the Liturgical Rite for the Administration of the Sacrament of the Episcopacy.
 

NOR:  70.
The New Bishop Receives
The Liturgical Kiss of Peace
From the Episcopal Consecrator
And the Assistant Bishops

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!  Apparently NOR was satisfied with its one and only Liturgical Kiss of Peace in # 49 above.
 

ARR:  71.
The New Bishop and the
Assistant Bishops and Chaplains
Process from the High Altar
to the Chapel of the New Bishop
While New Bishop Recites Last Gospel

The Assistant Bishops process on either side of the New Bishop who still has his Mitre ON, and who processes with his Pastoral Staff, while the New Bishop recites the Last Gospel, which is the beginning of the Gospel of Saint. John: 

“In the beginning was the Word”, etc.

All three Bishops come to the center of the High Altar in plano - on the floor - and stop to make a reverence to the Crucifix on the High Altar, or all three genuflect to the Blessed Sacrament if it is in the Tabernacle on the High Altar.

Then the New Bishop, with the two Assistant Bishops, one on each side of the New Bishop, who are followed by their Chaplains, etc., walk in Solemn Procession to the Chapel of the New Bishop.
 
 

NOR:  71.
The New Bishop and the
Assistant Bishops and Chaplains
Process from the High Altar
to the Chapel of the New Bishop
While New Bishop Recites Last Gospel

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  72.
The New Bishop 
Recites the Last Gospel
John 1:1-14

The New Bishop signs himself, with the Greek + Sign of the Cross on his forehead, lips and chest saying:

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him: and without Him was made nothing that was made: in Him was the life, and the life was the light of men: and the Light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all men might believe through him. He was not the Light, but was to bear witness of the Light. That was the true Light, which enlighteth every man that cometh into the world.  He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them He gave power to be made the sons of God, to them that believe in His name: who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

All Genuflect at:

AND THE WORD WAS MADE FLESH,

All rise and continue to Process to the Chapel of the New Bishop at:

and dwelt among us, and we saw His glory, as it were the glory of the Only-Begotten of the Father, full of grace and of truth.

R.Thanks be to God.
 

NOR:  72.
The New Bishop 
Recites the Last Gospel
John 1:1-14

NOR innovation: The NEW mass, the Novus Ordo Rite, a.k.a. the Novus Ordo Missae, threw this out!

ARR:  73.
The New Bishop Unvests at His Chapel

At the Chapel of the New Bishop, with the help of the two Assistant Bishops and their Chaplains, the New Bishop removes all of his Mass Vestments as he recites the Antiphon “Of the Three children”, etc., and the Canticle, “Bless ye.” 
 

NOR:  73.
The New Bishop Unvests at His Chapel

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of the Synod Vatican 2 church threw this out!

ARR:  74.

The Last Gospel Recited
By the Episcopal Consecrator

After the Episcopal Consecrator gives the Liturgical Kiss of Peace to the New Bishop, the Episcopal Consecrator goes in Procession to the Gospel side of the Altar with his Chaplains and Assistants, where The Episcopal Consecrator signs the Altar and himself, and recites the entire Last Gospel:

The Lord be with thee.
R. And with thy spirit.

+ The beginning of the Holy Gospel according to John.

R.  Glory be to Thee, O Lord.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him: and without Him was made nothing that was made: in Him was the life, and the life was the light of men: and the Light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all men might believe through him. He was not the Light, but was to bear witness of the Light. That was the true Light, which enlighteth every man that cometh into the world.  He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them He gave power to be made the sons of God, to them that believe in His name: who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

All Genuflect at:

AND THE WORD WAS MADE FLESH,

All Rise and Stand at:

and dwelt among us, and we saw His glory, as it were the glory of the Only-Begotten of the Father, full of grace and of truth.

R.Thanks be to God.

Liturgical Kiss # 6 as part of the Liturgical Rite for the Administration of the Sacrament of the Episcopacy.
 

NOR:  74.
The Last Gospel Recited
By the Episcopal Consecrator

NOR innovation: The NEW mass, the Novus Ordo Rite, a.k.a. the Novus Ordo Missae, threw this out!

ARR:  75.
The Episcopal Consecrator Unvests

After the conclusion of the Last Gospel, the Episcopal Consecrator goes to the center of the High Altar, along with his Chaplains and Assistants, where all of them either make a reverence to the Crucifix on the top of, or above, the Tabernacle on the High Altar, or genuflect to the Blessed Sacrament if it is in the Tabernacle on the High Altar.

Then the Episcopal Consecrator, with his Chaplains and Assistants, all descend the steps of the High Altar, either to the Faldstool at the center of the foot of the High Altar, or all go in Solemn Procession to the Throne of the Episcopal Consecrator. 

Then the Episcopal Consecrator, assisted by his Chaplains, removes his Sacred Mass Vestments while he recites the Antiphon:  “Of the three children”, plus the Canticle “Bless ye,” etc.

Then the Episcopal Consecrator sits down, whether on the Faldstool or on his Throne and waits for the New Bishop to return from his Chapel with the two Assistant Bishops and their Chaplains.
 

NOR:  75.
The Episcopal Consecrator Unvests

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  76.
The New Bishop Thanks Everyone

The New Bishop returns to the Sanctuary of the High Altar to informally thank the Episcopal Consecrator, the Assistant Bishops, and all Chaplains and Other Assistants and Altar Ministers.
 

NOR:  76.
The New Bishop Thanks Everyone

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!

ARR:  77.
Solemn Procession Out of the Church

Then the entire retinue, in Solemn Procession, process out of the Church, going the same way, with everyone wearing their same respective Episcopal and Priestly Vestments of Office, etc., etc., as well as others in their own Ecclesiastical Vestments, led by the Episcopal Processional Cross Bearer, with two Acolytes on either side of the Episcopal Cross Bearer, each one holding a candlestick in which there is a burning candle, followed by an even number of other Acolytes, walking, two-by-two, side-by-side, with each other, with the two leading Acolytes at the head of, and leading, a column of two's which is walking, two-by-two, side-by-side, with each other, directly behind them, with all Acolytes each holding a candlestick in where there is a burning candle, followed by the Altar Servers, Altar Ministers, Other Assistants, Chaplains, Masters of Ceremonies, Priests of the Parish, Visiting Priests, the Dignior, Monsignori, Visiting Bishops and Other Visiting Prelates, the two Assistant Bishops, the New Bishop, and the Episcopal Consecrator, followed by his Train Bearer who holds up the end of the Train of his Cappa Magna to keep it from dragging on anything, followed by the Scutifer walking next to the Gremial-Bearer, with the Mitre Bearer and Crozier Bearer walking side-by-side with each other, then the Episcopal Book-Bearer and the Episcopal Candle-Bearer, walking side-by-side with each other, and the members of the Choir, also walking two-by-two, followed by those Religious and Laity in attendance, including the family members of the New Bishop.
 

NOR:  77.
Solemn Procession Out of the Church

NOR innovation: 1968 Roman Pontifical of the Novus Ordo Rite of The Synod Vatican 2 church threw this out!




Definition of Various Terms

Affected ignorance:
“Affected ignorance does not excuse from guilt, but rather aggravates it since it shows that a man is so strongly attached to sin that he wishes to incur ignorance lest he avoid sinning.  The Jews therefore sinned, as crucifiers not only of the Man-Christ, but also as of God.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 47, Article 5, Reply to Objection 3.)

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 [i.e. automatic] 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”;  emphasis added.)

Significatio ex adjunctis:
“Signification from the rest of the Rite and the Prayers around it”.
Note: Theologically, a Sacrament must signify what it contains, and contain what it signifies.

Therefore, a Sacrament's Liturgical Rite, which is composed of very specific Prayers and Rubrics, must contain, within the Sacrament, specific significations with its Prayers and Rubrics which Prayers and Rubrics constitute it to be that specific Sacrament sine qua non, which Prayers and Rubrics make it distinct from all of the Prayers and Rubrics of each of the other Sacraments, as well as the Orders instituted by Jesus Christ in the Sacrament of Holy Orders, from each of these respective Orders.



Veni Creator Spiritus

Veni Creator Spiritus,
Mentes Tuorum visita,
Imple superna gratia,
Quæ tu creasti pectora.

Qui diceris Paraclitus,
Altissimi donum Dei,
Fons Vivus, Ignis, Charitas,
Et spiritualis Unctio.

Tu Septiformis munere.
Digitus Paternæ dexteræ,
Tu rite promissum Patris,
Sermone ditans guttura.

Accende lumen sensibus,
Infunde amorem cordibus,
Infirma nostri corporis,
Virtute firmans perpeti.

Hostem repellas longius,
Pacemque dones protinus,
Ductore sic te prævio,
Vitemus omne noxium.

Per te sciamus da Patrem,
Noscamus atque Filium,
Teque utriusque Spiritum
Credamus omni tempore.

Deo Patri sit gloria,
Et Filio, Qui a mortuis
Surrexit; ac Paraclito,
In sæculorum sæcula.

R. Amen.

Come, Holy Ghost

Come, Holy Ghost, Creator, come,
From Thy bright celestial throne,
Come, take possession of our souls,
And make them all Thy own.

Thou Who art called the Paraclete,
Best Gift of God above,
The Living Spring, the Living Fire,
Sweet Unction and True Love.

Thou Who art Sevenfold in Thy Grace.
Finger of God’s right hand,
His promise, teaching little ones
To speak and understand.

Oh!  Guide of our minds with Thy blest light,
With love our hearts inflame,
And with Thy strength, which ne’er decays,
Confirm our mortal frame.

 Far from us drive our hellish foe,
True peace unto us bring,
And through all perils lead us safe,
Beneath Thy sacred wing.

Through Thee may we the Father know,
Through Thee the Eternal Son,
And Thee, the Spirit of Them both
Thrice blessed Three in One.

All glory to the Father be,
and to the Son, Who from death arose; and to Thee, O Comforter,
eternally.

R. Amen.




Communion Under Both Species

[NOTE:  The Traditional rubrics call for one chalice, but because of various diseases today, e.g. aids, etc., it is both wise and prudent to use two chalices.  It is counter-productive to have the Episcopal Consecrator and/or the New Bishop die of some communicable disease from drinking from the same one chalice.

This is the rubrical procedure We now use and require, the symbolism of unity is still to be found in the same one Consecrated Host.  The Consecrated Host contains both the Sacred Body and Precious Blood of Jesus Christ.  This  reaffirms the unchangeable Catholic Traditional Eucharistic Doctrine that Jesus Christ is present, whole and entire, Body, Blood, Soul, Divinity, in each and every portion of the Holy Eucharist.]

Because it seems that almost all Catholics are ignorant both of Church History and the Official unchangeable Doctrine regarding this Dogma.  Therefore, We must educate all Catholics about this and so We now provide the following to help all Catholics overcome the current heresy to the contrary of this unchangeable Dogmatic Doctrine of Holy Communion for the Laity Under One Species:

In the 15th Century, the proto-Protestants:

1) John Hus [b. at Husinec, Bohemia in 1369 A.D. or 1372 A.D. - d. executed by being burned at the stake at Konstanz, Germany, on Thursday, July 6, 1415 A.D.];

2) John Wycliffe [b. at Ipreswell, England in c. 1328 A.D. - d. suffered a stroke while offering Mass at Lutterworth, England on Friday, December 31, 1384 A.D.];

3)  Jerome of Prague, a.k.a. Jeroným Pražský, [b. at Prague, Czech Republic, in 1379 A.D. - d. executed by being burned at the stake at Konstanz, Germany, on May 30, 1416 A.D.], who was one of the chief followers and most devoted friends of John Hus;

began to demand that Holy Communion be given to the Laity under both species.

Communion under both species for the Laity (Priests and Prelates receive under both species for obvious reasons) was an outward manifestation of the rejection of the Catholic Eucharistic doctrine which teaches that Jesus Christ is present, whole and entire, Body, Blood, Soul, Divinity, in each and every portion of the Holy Eucharist.

From that time this demand became “with them the badge and the criterion and the shibboleth [slogan] of Hussite orthodoxy; whence the general names of Calixtines and Utraquists” (Philip Hughes, “A History of the Church To the Eve of the Reformation”, Volume 3: 1274 - 1520, Chapter 4: Fifty Critical Years, 1420-1471, 1. The Menace of Heresy and Schism, 1420-1449; emphasis added) of a Protestantizing attitude towards the Holy Eucharist.

Already by the 11th Century, the practice in the Latin Church was to distribute Holy Communion to the Laity under the form of bread alone.

This practice arose partly to counteract the heretical error that Jesus Christ is not received whole and entire under either Sacred Species, partly to prevent the spilling of the Most Precious Blood, partly to reflect an increasing reverence for the Most Precious Blood, and partly to distribute Holy Communion in an orderly way to the large numbers of Catholics who attended Mass in the West, even daily Mass.

The Sixteenth Œcumenical Council of Constance [Tuesday, November 1, 1414 A.D. - Wednesday, April 22, 1418 A.D.] answered the heretical teachings of the proto-Protestants by issuing a Decree that the Administration of Holy Communion to the Laity under one species is to be of universal obligation in the Latin Church.  This the Council did as a cure to the make it understood that Jesus Christ is present, whole and entire, under both or either species:

"Condemnation of Communion under both kinds, recently revived among the Bohemians by Jakoubek of Stribro."

"In the Name of the Holy and Undivided Trinity, Father and Son and holy Spirit, Amen. Certain people, in some parts of the world, have rashly dared to assert that the Christian people ought to receive the Holy Sacrament of the Eucharist under the forms of both bread and wine. They communicate the Laity everywhere not only under the form of bread but also under that of wine, and they stubbornly assert that they should communicate even after a meal, or else without the need of a fast, contrary to the Church's custom which has been laudably and sensibly approved, from the Church's head downwards, but which they damnably try to repudiate as sacrilegious."

"Therefore this present General Council of Constance, legitimately assembled in the Holy Spirit, wishing to provide for the safety of the Faithful against this error, after long deliberation by many persons learned in Divine and human law, Declares, Decrees and Defines that, although Christ instituted this Venerable Sacrament after a meal and ministered it to His Apostles under the forms of both bread and wine, nevertheless and notwithstanding this, the praiseworthy authority of the Sacred Canons and the approved custom of the Church have and do retain that this Sacrament ought not to be celebrated after a meal nor received by the Faithful without fasting, except in cases of sickness or some other necessity as permitted by law or by the church."

"Moreover, just as this custom was sensibly introduced in order to avoid various dangers and scandals, so with similar or even greater reason was it possible to introduce and sensibly observe the custom that, although this Sacrament was received by the Faithful under both kinds in the Early Church, nevertheless later it was received under both kinds only by those Confecting it, and by the Laity only under the form of bread."

"For it should be very firmly believed, and in no way doubted, that the whole Body and Blood of Christ are truly contained under both the form of bread and the form of wine."

"Therefore, since this custom was introduced for good reasons by the Church and Holy Fathers, and has been observed for a very long time, it should be held as a law which nobody may repudiate or alter at will without the Church's permission."

"To say that the observance of this custom or law is sacrilegious or illicit must be regarded as erroneous. Those who stubbornly assert the opposite of the aforesaid are to be confined as heretics and severely punished by the local Bishops or their officials or the inquisitors of heresy in the kingdoms or provinces in which anything is attempted or presumed against this Decree, according to the Canonical and legitimate sanctions that have been wisely established in favor of the Catholic Faith against heretics and their supporters."

"That no priest, under pain of excommunication, may communicate the people under the forms of both bread and wine, this Holy Synod also Decrees and Declares, regarding this matter, that instructions are to be sent to the Most Reverend Fathers and Lords in Christ, Patriarchs, Primates, Archbishops, Bishops, and their Vicars in Spirituals, wherever they may be, in which they are to be commissioned and ordered on the authority of this Sacred Council and under pain of excommunication, to punish effectively those who err against this Decree."  (Sixteenth Œcumenical Council of Constance, Session 13, Thursday, June 15, 1415 A.D.; emphasis added.)

In three Canons, this Decree was renewed by the Nineteenth Œcumenical Council of Trent [Thursday, December 13, 1545 A.D. - Wednesday, December 4, 1563 A.D.], against the Lutherans and Calvinists:
"CANON 1. If any one saith, that, by the precept of God, or, by necessity of salvation, all and each of the Faithful of Christ ought to receive both species of the Most Holy Sacrament not Consecrating; let him be anathema."

"CANON 2.  If any one saith, that the Holy Catholic Church was not induced, by just causes and reasons, to communicate, under the species of bread only, Laymen, and also Clerics when not Consecrating; let him be anathema."

"CANON 3.  If any one denieth, that Christ whole and entire - the fountain and Author of all Graces - is received under the one species of bread; because that - as some falsely assert - is not received, according to the institution of Christ Himself, under both species; let him be anathema."  (Nineteenth Œcumenical Council of Trent, Session 21, July 16, 1562; emphasis added.)

The Roman Catholic Council of the Vatican, clearly states in its Profession of Faith:
"8. I confess that under either species alone the whole and complete Christ and the True Sacrament are received." (Twentieth Œcumenical Council of the Vatican, [Wednesday, December 8, 1869 A.D. - Monday, July 18, 1870 A.D.] Session 2, Thursday, January 6, 1870, Profession of Faith, ¶ 8; emphasis added).
It is the Doctrine of the Church that in Transubstantiationall of the bread is changed into the Body, Blood, Soul and Divinity of Christ, that all of the wine is changed into the Body, Blood, Soul and Divinity of Christ, and that reception of either species is reception of the entire Body, Blood, Soul and Divinity of Christ.

Summary

It should be self-evident, when you compare the two rituals, side by side, in each of the 77 sections, that the Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of The NEW Synod Vatican 2 church  is NOT 100% the exact same thing as the Catholic Traditional Pontificale Romanum, 1891 Edition of The Ancient Roman Rite of The Catholic Church which is historically known to be, and historically has been accepted as being, not only 100% legal/lawful, but also 100% valid, although a thing either is or is not valid since there are no degrees or percentages concerning the ontological/metaphysical essences of validity.

Here is a summary of some specific changes the automatically excommunicated  Modernist Heretics and the NEW Theologian Heretics of  The NEW Synod Vatican 2 church  made to the Catholic Traditional Pontificale Romanum, 1891 Edition of The Ancient Roman Rite of The Catholic Church (including a few of the areas of the per se illegal and invalid  Novus Ordo Missae, a.k.a. the NEW mass, a.k.a. the Novus Ordo Rite of mass), which have been identified above in some of the various 77 sections by the use of the following terms:

71:  NOR innovations.

36:  1968 Roman Pontifical of the Novus Ordo Rite of The  Synod Vatican 2 church   threw this out!

11:   significatio ex adjunctis

10:  modified the Traditional text

5:  ...very vague....









1968
The Roman Pontifical

Made up by the "Born-Again", God Destroyed, INNOVATORS, Nadab & Abiu (Leviticus 10:1-2) and (1 Paralipomenon 24:2).

Issued by the automatically excommunicated Heretic and Apostate, Pope Paul 6, a.k.a. Pope Montini.

NOTE:  ALL deacons, priests, and bishops "ordained" with this Ritual are still laymen!  This includes MR. "pope" Francis I - MR. Bergoglio.

Our Blessed Mother Prophecized the NEW "sacraments" in 1904!

http://www.traditionalcatholicmass.com/home-m55.html


Conclusion

The Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of The NEW Synod Vatican 2 church  is NOT 100% the exact same thing as the Catholic Traditional Pontificale Romanum, 1891 Edition of The Ancient Roman Rite of The Catholic Church, most especially concerning what is required for validity, not to mention liciety.

In other words, the above comparison proves that The Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of The NEW Synod Vatican 2 church  is NOT VALID and NOT LAWFUL/LICIT!

This means that ALL of the "priests" of  The NEW Synod Vatican 2 church  who are "ordained" bishops in the Satanic Synod Vatican 2 church, including those "ordained" bishops with the The Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of the Satanic Synod Vatican 2 church, are NOT bishops!

Also, because ONLY a VALIDLY CONSECRATED BISHOP can validly ordain a Deacon a Priest, this means that ALL "deacons" and "priests "ordained" deacons, priests and bishops by bishops who have been "ordained bishops" in the Satanic Synod Vatican 2 church,  with the per se  invalid and illegal/illicit   Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of the Satanic Synod Vatican 2 church, are NOT validly and lawfully/licitly "ordained" deacons, priests and bishops!

Therefore, EACH ONE who has been, and also those who, in the future, are "ordained", a deacon, priest, and/or bishop, is only a layman who has no powers of the Sacrament of Holy Orders and so can NOT validly and lawfully "offer" any "mass", and can NOT validly and lawfully administer the Sacraments which validly and lawfully Consecrated Bishops, and validly and lawfully Ordained Priests, traditionally offer and administer in the Roman Catholic Church, because they are, instead, members of that non-Catholic "church" which is de facto the Satanic Synod Vatican 2 church,  which exclusively did use the per se invalid and illegal/illicit Roman Pontifical NEW 1968 Version of the Novus Ordo Rite of the Satanic Synod Vatican 2 church,  which now has been CHANGED.  However, the NEW version is still a per se an invalid and illegal/illicit  Roman Pontifical Version of the Novus Ordo Rite of the Satanic Synod Vatican 2 church!

Here Is The Fate of INNOVATORS:

"And Nadab and Abiu, the Sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.   And fire coming out from the Lord destroyed them:  and they died before the Lord."  (Leviticus 10:1-2)

"Nadab and Abiu died before their father."  (1 Paralipomenon 24:2)

Therefore, the Fate of the Heretics and the Apostatate INNOVATORS,
Including Popes: 2nd John 23rd (Roncalli), Paul 6 (Montini), JP-2, etc., is Self-Evident
Because Almighty GOD IS ANGRY with all of the Innovators - these Santanist Clones of The anti-Christ:




1968
The Roman Pontifical

Made up by the "Born-Again", God Destroyed, INNOVATORS, Nadab & Abiu (Leviticus 10:1-2) and (1 Paralipomenon 24:2).

Issued by the automatically excommunicated Heretic and Apostate, Pope Paul 6, a.k.a. Pope Montini.

NOTE:  ALL deacons, priests, and bishops "ordained" with this Ritual are still laymen!  This includes MR. "pope" Francis I - MR. Bergoglio.

Our Blessed Mother Prophecized the NEW "sacraments" in 1904!

http://www.traditionalcatholicmass.com/home-m55.html



"And Nadab and Abiu, the Sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.   And fire coming out from the Lord destroyed them:  and they died before the Lord."  (Leviticus 10:1-2)

"Nadab and Abiu died before their father."  (1 Paralipomenon 24:2)



Oh, MY GOD!!!

ALL THE CHANGES OF THE CHANGES, forced upon all loyal, faithful Catholics, are ILLEGAL & INVALID!

DONE BY  AUTOMATICALLY EXCOMMUNICATED  HERETICS and APOSTATES!   WHO are they?

THEY ARE THE anti-Catholic INNOVATORS:  Synod Vatican 2 Popes, Cardinals, Bishops, and Theologians!

These facts are found on various links at:
http://www.traditionalcatholicmass.com/home-m03.html


DID   YOU   KNOW?!

ALL Laymen, Ordained AS: Deacons, Priests and Bishops,
With the 1968 [or later edition(s) of the] Roman Pontifical, Are Still LAYMEN!

Need, or want, the Ecclesiastical, Theological,
Liturgical Proofs, Reasons, and Additional Details?

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The Blessing
V. Sit + Nomen Domini benedictum.
R. Ex hoc nunc, et usque in saeculum.
V. Adjutorium nostrum in
Nomine Domini.
R. Qui fecit cœlum et terram.
V. Benedicat vos, Omnipotens Deus:
V. Pa + ter, et Fi + lius, et Spiritus + Sanctus, descendat super vos, et maneat semper.
R. Amen.
V. Blessed + be the Name of the Lord.
R. Now and for ever more.x
V. Our help is in the Name of the Lord.
mm
R. Who made Heaven and earth.
V. May Almighty God Bless thee:x
V. The Fa + ther, the + Son, and the Holy + Ghost, descend upon thee, and always remain with thee.
R. Amen.

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Some of Our web pages are the only places on the Internet where you will find some very important facts,  because some of these facts are from  Our own many personal experiences,     as well as the result of Our meetings with many Catholic Traditional Clergy including various Patriarchs, Cardinals, Primates, Metropolitans, Archbishops, Bishops, and Religious and Secular Priests, over many, many, many decades,    plus    Our own eye-witness testimony,   concerning    some of the many, many, many changes, which began many, many, many decades,   before the many, many, many younger generations of Catholics were even born,   and    of which changes all of these so many, many younger generations of Catholics,   have no personal knowledge and/or personal experiences.

Most of these many changes    are not only   illegal,  but they are also   invalid,  and   most of them include the censure of  automatic excommunication of the perpetrators,  because, in reality, such changes by the cabal of   automatically excommunicated Innovators,   as well as   the secret gangs   of anti-Catholic Infiltrators,    are changes which are  anti-Catholic!

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Knowledge
 
It is of the greatest importance that in order to gain assured knowledge of things, to rely on exact acquaintance with facts, rather than on the uncertain testimony of public rumor; and then what we have proved for certain we may proclaim without hesitation. (Saint Bernard of Clairvaux  [b. Castle Fontaines, near Dijon, France in 1090 A.D. - d. at Clairvaux, France on Friday, August 21, 1153 A.D.], Abbot of Clairvaux, Doctor of the Church, Letters).
All Catholics Need Purgatory Fire Insurance NOW!
IF You are Wise by helping a Soul with Catholic Traditional
Requiem Masses to get out of Purgatory much faster NOW,
Another Wise and Charitable Person will help YOU,
when YOUR time comes, to get out of Purgatory much faster!
God Rewards Charity for the Suffering Souls in Purgatory!

Please Help a Suffering Soul in Purgatory NOW!
Our Blessed Mother asks Catholics to Pray her Traditional Rosary daily.
The Rosary will really make a Powerful difference in Your Life!
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