I understand the need for one Roman Missal, one form of celebration
The Ottaviani Intervention: A Critical Study of the New Mass
Written by Alfredo Cardinal Ottaviani and Antonio Cardinal Bacci and a Group of Roman Theologians
Editor's Note: The New Order of Mass was introduced on April 4, 1969. On June 5, 1969 Alfredo Cardinal Ottaviani of the Holy Office, and Antonio Cardinal Bacci, along with a group of Roman theologians, presented Pope Paul VI with a Short Critical Study of the New Order of Mass. The Study contained a cover letter signed by Cardinals Ottaviani and Bacci, which warned that the Novus Ordo, "represents both as a whole, and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session 22 of the Council of Trent".
Among other points, the Study maintains that the faithful "never, absolutely never, asked that the liturgy be changed or mutilated to make it easier to understand." "On many points," the study says, "it has much to gladden the heart of even the most modernist Protestant." Furthermore, "the definition of the Mass is thus reduced to a 'supper'." "The altar is nearly always called the table." "The instruction recommends that the Blessed Sacrament now be kept in a place apart ...as though it were some sort of relic." "The people themselves appear as possessing autonomous priestly powers." "He [the priest] now appears as nothing more than a Protestant minister." For these and many other reasons, the Critical Study concludes that to abandon our liturgical tradition in favor of a liturgy "which teems with insinuations or manifests errors against the integrity of the Catholic Faith is . . . an incalculable error." Presented here are Chapter 3 and part of Chapter 4 of this Study. CFN readers are urged to obtain, or re-read, the entire book. This will help Catholics keep their feet on the ground in the midst of the jubilation prompted by the recently-released Liturgiam authenticam. The grave deficiencies pointed out by the Critical Study were not of a flawed translation of the Novus Ordo, but of the original Latin text.
"The Ottaviani Intervention"
Letter from Cardinals Ottaviani and Bacci to His Holiness Pope Paul VI September 25th, 1969
Most Holy Father, Having carefully examined, and presented for the scrutiny of others, the Novus Ordo Missae prepared by the experts of the Consilium ad exequendam Constitutionem de Sacra Liturgia, and after lengthy prayer and reflection, we feel it to be our bounden duty in the sight of God and towards Your Holiness, to put before you the following considerations: 1. The accompanying critical study of the Novus Ordo Missae, the work of a group of theologians, liturgists and pastors of souls, shows quite clearly in spite of its brevity that if we consider the innovations implied or taken for granted which may of course be evaluated in different ways, the Novus Ordo represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent. The "canons" of the rite definitively fixed at that time provided an insurmountable barrier to any heresy directed against the integrity of the Mystery. 2. The pastoral reasons adduced to support such a grave break with tradition, even if such reasons could be regarded as holding good in the face of doctrinal considerations, do not seem to us sufficient. The innovations in the Novus Ordo and the fact that all that is of perennial value finds only a minor place, if it subsists at all, could well turn into a certainty the suspicions already prevalent, alas, in many circles, that truths which have always been believed by the Christian people, can be changed or ignored without infidelity to that sacred deposit of doctrine to which the Catholic faith is bound for ever. Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment on the part of the faithful who are already showing signs of restiveness and of an indubitable lessening of faith. Amongst the best of the clergy the practical result is an agonising crisis of conscience of which innumerable instances come tour notice daily. 3. We are certain that these considerations, which can only reach Your Holiness by the living voice of both shepherds and flock, cannot but find an echo in Your paternal heart, always so profoundly solicitous for the spiritual needs of the children of the Church. It has always been the case that when a law meant for the good of subjects proves to be on the contrary harmful, those subjects have the right, nay the duty of asking with filial trust for the abrogation of that law. Therefore we most earnestly beseech Your Holiness, at a time of such painful divisions and ever-increasing perils for the purity of the Faith and the unity of the church, lamented by You our common Father, not to deprive us of the possibility of continuing to have recourse to the fruitful integrity of that Missale Romanum of St. Pius V, so highly praised by Your Holiness and so deeply loved and venerated by the whole Catholic world.
A. Card. Ottaviani A. Card. Bacci
.
Brief Summary
I History of the Change
The new form of Mass was substantially rejected by the Episcopal Synod, was never submitted to the collegial judgement of the Episcopal Conferences and was never asked for by the people. It has every possibility of satisfying the most modernist of Protestants.
II Definition of the Mass
By a series of equivocations the emphasis is obsessively placed upon the 'supper' and the 'memorial' instead of on the unbloody renewal of the Sacrifice of Calvary.
III Presentation of the Ends
The three ends of the Mass are altered:- no distinction is allowed to remain between Divine and human sacrifice; bread and wine are only "spiritually" (not substantially) changed.
IV The Essence
The Real Presence of Christ is never alluded to and belief in it is implicitly repudiated.
V The Elements of the Sacrifice
The position of both priest and people is falsified and the Celebrant appears as nothing more than a Protestant minister, while the true nature of the Church is intolerably misrepresented.
VI The Destruction of Unity
The abandonment of Latin sweeps away for good and all unity of worship. This may have its effect on unity of belief and the New Order has no intention of standing for the Faith as taught by the Council of Trent to which the Catholic conscience is bound.
VII: The Alienation of the Orthodox
While pleasing various dissenting groups, the New Order will alienate the East.
VIII The Abandonment of Defences
The New Order teems with insinuations or manifest errors against the purity of the Catholic religion and dismantles all defences of the deposit of Faith.
Chapter I
History of the Change
In October 1967, the Episcopal Synod called in Rome was required to pass judgement on the experimental celebration of a so-called "normative Mass" (New Mass), devised by the Consilium ad exsequendam Constitutionem de Sacra Liturgia. This Mass aroused the most serious misgivings. The voting showed considerable opposition (43 non placet), very many substantial reservations (62 juxta modum), and 4 abstentions out of 187 voters. The international press spoke of a "refusal" of the proposed "normative Mass" (New Mass) on the part of the Synod. Progressively-inclined papers made no mention of it. In the Novus Ordo Missae lately promulgated by the Apostolic Constitution Missale Romanum, we once again find this "normative Mass" (New Mass), identical in substance, nor does it appear that in the intervening period the Episcopal Conference, at least as such, were ever asked to give their views about it.
In the Apostolic Constitution, it is stated that the ancient Missal promulgated by St. Pius V, 13th July 1570, but going back in great part to St. Gregory the Great and still remoter antiquity, [1] was for four centuries the norm for the celebration of the Holy Sacrifice for priests of the Latin rite, and that, taken to every part of the world, "it has moreover been an abundant source of spiritual nourishment to many holy people in their devotion to God". Yet, the present reform, putting it definitely out of use, was claimed to be necessary since "from that time the study of the Sacred Liturgy has become more widespread and intensive among Christians".
This assertion seems to us to embody a serious equivocation. For the desire of the people was expressed, if at all, when - thanks to Pius X - they began to discover the true and everlasting treasures of the liturgy. The people never on any account asked for the liturgy to be changed, or mutilated so as to understand it better. They asked for a better understanding of the changeless liturgy, and one which they would never have wanted changed.
The Roman Missal of St. Pius V was religiously venerated and most dear to Catholics, both priests and laity. One fails to see how its use, together with suitable catechesis, could have hindered a fuller participation in, and great knowledge of the Sacred Liturgy, nor why, when its many outstanding virtues are recognised, this should not have been considered worthy to continue to foster the liturgical piety of Christians.
Rejected by Synod
Since the "normative" Mass (New Mass), now reintroduced and imposed as the Novus Ordo Missae (New Order of the Mass), was in substance rejected by the Synod of Bishops, was never submitted to the collegial judgement of the Episcopal Conferences, nor have the people - least of all in mission lands - ever asked for any reform of Holy Mass whatsoever, one fails to comprehend the motives behind the new legislation which overthrows a tradition unchanged in the Church since the 4th and 5th centuries, as the Apostolic Constitution itself acknowledges. As no popular demand exists to support this reform, it appears devoid of any logical grounds to justify it and makes it acceptable to the Catholic people.
The Vatican Council did indeed express a desire (para. 50 Constitution Sacrosanctum Concilium) for the various parts of the Mass to "be revised in a way that will bring out more clearly the intrinsic nature and purpose of its several parts, as also the connection between them." [2]We shall see how the Ordo recently promulgated corresponds with this original intention.
An attentive examination of the Novus Ordo reveals changes of such magnitude as to justify in themselves the judgement already made with regard to the "normative" Mass. Both have in many points every possibility of satisfying the most Modernists of Protestants.
July 16, 2021 was a great day for the Roman Rite and for the legacy of the Second Vatican Council. Finally, after years of accommodating those who dislike or actually reject the liturgical reforms of the Council, the Catholic Church’s highest authority took a definitive step to re-establish the reformed rites as normative for the whole Latin Rite Church, without exception.
Remember, the Roman Rite has changed a lot since the time of Christ. Heck, even just between the Early Church and Trent. Does that mean the Missal of Pius V is anthropocentric? Because the Church changed it to better suit the needs of the Church at the time? By this definition, “modernism didn’t creep into the Church in 1900, but more like 100.
Don't worry... traddies are die hards. If you want the scoop on the N.O., please read the Critical Study and then get back to us all on that.Trigger warning. I mean it. Don't read it if you're soft.
The Trads will never split off from the church... however there could be a mass exodus of Catholics that detatch themselves entirely from the tradition handed down to them. That is a schism of an entirely different perspective.I could see the 'Francis" document eventually causing the Trads to split off from the church and go their own way. However, who can know what the next pope will do.
read it. yawn.Blood-Boiling Article
Old Believers reject any changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch Nikon. Thus they continue to use the previous Church Slavonic translation of the Greek texts, including the Psalter, striving to preserve intact the "pre-Nikonian" practices of the Russian Church.
Again, can you provide sources... document, paragraph, etc.? at the moment anything you bring forward is just coming from your own thinking.Old Believers reject any changes and emendations of liturgical texts and rituals introduced by the reforms of Patriarch Nikon. Thus they continue to use the previous Church Slavonic translation of the Greek texts, including the Psalter, striving to preserve intact the "pre-Nikonian" practices of the Russian Church.
Any evidence that the "TLM movement" promotes rejection of active participation? Seems rather it promotes active interior participation.“The TLM movement promotes the rejection of that which the liturgical movement sought above all: active participation of the faithful in the liturgical celebration of the mysteries of Christ,” he said. “In TLM, there is little concern for active participation. The traditional Latin Mass, as in the past, becomes the occasion for engaging in various types of private prayer if the participants don’t follow the Mass with a missal.”
It’s a profession of faith, hence the Amen. Does that possess no merit of its own?
I wouldn't object to the lack of an explicit verb in the priest's utterance "Corpus Christi"; there isn't a verb in "Mysterium fidei" either or "Dominus vobiscum", but that hasn't been an obstacle before.
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