Tag Archives: tridentine

“Deliver Us, O Lord, We Beseech Thee” Lesson 2

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Deliver us, O Lord, we beseech Thee, from all evils, past, present, and to come; and through the intercession of the glorious and blessed Mary, ever virgin, mother of God, together with The blessed apostles, Peter and Paul and Andrew, and all the saints, grant of Thy goodness, peace in our days, that aided by the riches of Thy mercy, we may be always free from sin and safe from all disquiet.

The priest makes this prayer immediately after the Our Father. The lesson gets its name from the first words of the prayer. Priest and people make again the last request of the Our Father, “deliver us from evil.”

The prayer asks that we may be protected from all evils, those of the past, those of the present, those which may come upon us. In the same prayer we also ask for “peace in our days.” Peace comes to us when we keep away from sin and are safe from troubles outside of us.

In the Communion part of the Mass the peace is repeated frequently. Sin is the great enemy of peace. On the other hand, love of God and love of neighbor gives peace to families, countries, the whole world. There would be no wars if all men loved God and their neighbor. God’s grace, which we recieve in a special way in Holy Communion, is the greatest help possible to grow in love of God and love of our neighbor.

Taken from The Kingdom of God series The Holy Sacrifice of the Mass by Ellamay Horan. I am not the Author merely the distributor. God Bless BJS!!

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The Last Prayer of the Canon Lesson 7

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Through Him, and with Him, and in Him, is to Thee, God the Father Almighty, in the union of the Holy Ghost, all honor and glory world without end. Amen.

This is the last prayer of the Canon of the Mass. It is a prayer of praise. The Preface, the prayer that introduces the Canon, is also a prayer of praise. The first purpose for which the Holy Sacrifice of the Mass is offered is to give to God the honor that should be given to Him.

This short prayer speaks of honor and glory for the Most Holy Trinity. Our Lord’s sacrifice on the cross, which is continued in the Mass, makes it possible for us to give worthy praise to the Most Holy Trinity.

The priest holds the Sacred Host in his hands as he says this prayer. With it he makes three crosses over the chalice and two crosses before the chalice. Then he raises both chalice and Host. As he does these things he is saying the last prayer of the Canon of the Mass.

The people can hear the last words of this short prayer of praise. The priest raises his voice as he says “per omnia saecula saeculorum.” In English per omnia saecula saeculorum means “world without end” or “forever and ever.” All the other prayers of the Canon, after the Preface, have been recited silently. The Amen is said by the altar boy. He does so for all the people in the church. Amen means “So be it.”

The offering part of the Mass ends with this last prayer of the Canon. During the Offertory, priest and people offered bread, wine, and themselves to God. At the Consecration, Our Lord offered Himself to His Father, just as He did at the Last Supper and on the Cross. Immediately after the Consecration, we joined with the priest and offered Our Lord to God the Father.

Taken from The Kingdom of God series The Holy Sacrifice of the Mass by Ellamay Horan. I am not the Author merely the distributor. God Bless BJS!!

The Two Offering Prayers Before the Consecration

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Graciously, accept, then, we beseech Thee, O Lord, this service of our worship and that of all Thy household. Provide that our days be spent in Thy peace, save us from everlasting damnation, and cause us to be numbered in the flock Thou has chosen. Through Christ Our Lord, Amen.

Do Thou, O God, deign to bless what we offer, and make it approved, effective, right, and wholly pleasing in every way, that it may be for our good, the Body and the Blood of Thy dearly beloved Son, Jesus Christ Our Lord.

These two prayers come immediately after the three remembrance prayers. As the priest prays the first of the two offering prayers, he spreads his hands over the bread and wine. It is at this time the bells ring once. The bell tells us that it is time for the Consecration, for the bread and wine to be changed into the body and blood of Our Lord.

In the first offering prayer we again ask God to recieve our gift. The words “this service of our worship” mean the offering of Jesus to His Father. Jesus is our gift.

We know that our gift is most pleasing to God because it is Our Lord Himself. But, at the same time, we know the truth about ourselves. We know we are not worthy to offer this gift. For this reason we ask God “graciously” to recieve it.

In the first offering prayer we pray for peace during our lives on earth, to be saved from the never-ending punishment of hell, and to be happy forever in heaven.

As the priest prays the second prayer of offering, he makes the Sign of the Cross five times over the bread and wine. In this prayer, priest and people ask God that the bread and wine may become the body and blood of His Son, Our Lord Jesus Christ. A number of different words are used in this prayer to tell God our desires about the offering. We pray that God may bless it, and that it may be pleasing to Him in every way.

Taken from The Kingdom of God series The Holy Sacrifice of the Mass by Ellamay Horan. I am not the Author merely the distributor. God Bless BJS!!

The Secret Lesson 8

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Sanctify, O Lord, the gifts we offer, and cleanse us from the stains of our sins. Through Our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the union of the Holy Ghost, God world without end. Amen. (Secret for the Second Sunday after Epiphany).

The priest prays the Secret or Secrets right after the Orate Fratres. Sometimes there is one Secret, sometimes two, sometimes three. The priest reads the Secrets from the Missal. These prayers change day to day. The priest prays the Secrets in a voice which the people cannot hear.

The Secret is the tenth and last prayer of the Offertory.

The Secrets are almost always about the bread and wine that are to be changed into the body and blood of Our Lord. The Secrets always ask a favor of God.

The Secret for the Second Sunday after Epiphany speaks of the bread and wine as “the gifts we offer.” When we ask Almighty God to cleanse us from the stains of our sins, we are thinking about the most pleasing offering our Blessed Lord will make to Him at the Consecration of the Mass. At that time He becomes our great gift to God. In a most special way He is making up for our sins.

Taken from The Kingdom of God series The Holy Sacrifice of the Mass by Ellamay Horan. I am not the Author merely the distributor. God Bless BJS!!

Motu Proprio Summorum Pontificum on the “Roman liturgy prior to the reform of 1970” (July 7, 2007)

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POPE BENEDICT XVIAPOSTOLIC LETTER 
GIVEN MOTU PROPRIOSUMMORUM PONTIFICUMON THE USE OF THE ROMAN LITURGY 
PRIOR TO THE REFORM OF 1970

The Supreme Pontiffs have to this day shown constant concern that the Church of Christ should offer worthy worship to the Divine Majesty, “for the praise and glory of his name” and “the good of all his holy Church.”

As from time immemorial, so too in the future, it is necessary to maintain the principle that “each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally received from apostolic and unbroken tradition.  These are to be observed not only so that errors may be avoided, but also that the faith may be handed on in its integrity, since the Church’s rule of prayer (lex orandi) corresponds to her rule of faith (lex credendi).” [1]

Eminent among the Popes who showed such proper concern was Saint Gregory the Great, who sought to hand on to the new peoples of Europe both the Catholic faith and the treasures of worship and culture amassed by the Romans in preceding centuries.  He ordered that the form of the sacred liturgy, both of the sacrifice of the Mass and the Divine Office, as celebrated in Rome, should be defined and preserved.  He greatly encouraged those monks and nuns who, following the Rule of Saint Benedict, everywhere proclaimed the Gospel and illustrated by their lives the salutary provision of the Rule that “nothing is to be preferred to the work of God.”  In this way the sacred liturgy, celebrated according to the Roman usage, enriched the faith and piety, as well as the culture, of numerous peoples.  It is well known that in every century of the Christian era the Church’s Latin liturgy in its various forms has inspired countless saints in their spiritual life, confirmed many peoples in the virtue of religion and enriched their devotion.

In the course of the centuries, many other Roman Pontiffs took particular care that the sacred liturgy should accomplish this task more effectively.  Outstanding among them was Saint Pius V, who in response to the desire expressed by the Council of Trent, renewed with great pastoral zeal the Church’s entire worship, saw to the publication of liturgical books corrected and “restored in accordance with the norm of the Fathers,” and provided them for the use of the Latin Church.

Among the liturgical books of the Roman rite, a particular place belongs to the Roman Missal, which developed in the city of Rome and over the centuries gradually took on forms very similar to the form which it had in more recent generations.

“It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and, when necessary, clarified.  From the beginning of this century they undertook a more general reform.” [2]  Such was the case with our predecessors Clement VIII, Urban VIII, Saint Pius X[3], Benedict XV, Pius XII and Blessed John XXIII.

In more recent times, the Second Vatican Councilexpressed the desire that the respect and reverence due to divine worship should be renewed and adapted to the needs of our time. In response to this desire, our predecessor Pope Paul VI in 1970 approved for the Latin Church revised and in part renewed liturgical books; translated into various languages throughout the world, these were willingly received by the bishops as well as by priests and the lay faithful.  Pope John Paul II approved the third typical edition of the Roman Missal. In this way the Popes sought to ensure that “this liturgical edifice, so to speak … reappears in new splendour in its dignity and harmony.” [4]

In some regions, however, not a few of the faithful continued to be attached with such love and affection to the earlier liturgical forms which had deeply shaped their culture and spirit, that in 1984 Pope John Paul II, concerned for their pastoral care, through the special Indult Quattuor Abhinc Annosissued by the Congregation for Divine Worship, granted the faculty of using the Roman Missal published in 1962 by Blessed John XXIII.  Again in 1988, John Paul II, with the Motu Proprio Ecclesia Dei, exhorted bishops to make broad and generous use of this faculty on behalf of all the faithful who sought it.

Given the continued requests of these members of the faithful, long deliberated upon by our predecessor John Paul II, and having listened to the views expressed by the Cardinals present at the Consistory of 23 March 2006, upon mature consideration, having invoked the Holy Spirit and with trust in God’s help, by this Apostolic Letter we decree the following:

Art 1.  The Roman Missal promulgated by Pope Paul VI is the ordinary expression of the lex orandi (rule of prayer) of the Catholic Church of the Latin rite.  The Roman Missal promulgated by Saint Pius V and revised by Blessed John XXIII is nonetheless to be considered an extraordinary expression of the samelex orandi of the Church and duly honoured for its venerable and ancient usage.  These two expressions of the Church’s lex orandi will in no way lead to a division in the Church’s lex credendi (rule of faith); for they are two usages of the one Roman rite.

It is therefore permitted to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal, which was promulgated by Blessed John XXIII in 1962 and never abrogated, as an extraordinary form of the Church’s Liturgy.  The conditions for the use of this Missal laid down by the previous documents Quattuor Abhinc Annos and Ecclesia Dei are now replaced as follows:

Art. 2.  In Masses celebrated without a congregation, any Catholic priest of the Latin rite, whether secular or regular, may use either the Roman Missal published in 1962 by Blessed Pope John XXIII or the Roman Missal promulgated in 1970 by Pope Paul VI, and may do so on any day, with the exception of the Easter Triduum.  For such a celebration with either Missal, the priest needs no permission from the Apostolic See or from his own Ordinary.

Art. 3.  If communities of Institutes of Consecrated Life and Societies of Apostolic Life, whether of pontifical or diocesan right, wish to celebrate the conventual or community Mass in their own oratories according to the 1962 edition of the Roman Missal, they are permitted to do so.  If an individual community or an entire Institute or Society wishes to have such celebrations frequently, habitually or permanently, the matter is to be decided by the Major Superiors according to the norm of law and their particular laws and statutes.

Art. 4.  The celebrations of Holy Mass mentioned above in Art. 2 may be attended also by members of the lay faithful who spontaneously request to do so, with respect for the requirements of law.

Art. 5, §1  In parishes where a group of the faithful attached to the previous liturgical tradition stably exists, the parish priest should willingly accede to their requests to celebrate Holy Mass according to the rite of the 1962 Roman Missal.  He should ensure that the good of these members of the faithful is harmonized with the ordinary pastoral care of the parish, under the governance of the bishop in accordance with Canon 392, avoiding discord and favouring the unity of the whole Church.

§2  Celebration according to the Missal of Blessed John XXIII can take place on weekdays; on Sundays and feast days, however, such a celebration may also take place.

§3  For those faithful or priests who request it, the pastor should allow celebrations in this extraordinary form also in special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.

§4  Priests using the Missal of Blessed John XXIIImust be qualified (idonei) and not prevented by law.

§5  In churches other than parish or conventual churches, it is for the rector of the church to grant the above permission.

Art. 6.  In Masses with a congregation celebrated according to the Missal of Blessed John XXIII, the readings may be proclaimed also in the vernacular, using editions approved by the Apostolic See.

Art. 7.  If a group of the lay faithful, as mentioned in Art. 5, §1, has not been granted its requests by the parish priest, it should inform the diocesan bishop.  The bishop is earnestly requested to satisfy their desire.  If he does not wish to provide for such celebration, the matter should be referred to the Pontifical Commission Ecclesia Dei.

Art. 8.  A bishop who wishes to provide for such requests of the lay faithful, but is prevented by various reasons from doing so, can refer the matter to the Pontifical Commission Ecclesia Dei, which will offer him counsel and assistance.

Art. 9, §1  The parish priest, after careful consideration, can also grant permission to use the older ritual in the administration of the sacraments of Baptism, Marriage, Penance and Anointing of the Sick, if advantageous for the good of souls.

§2  Ordinaries are granted the faculty of celebrating the sacrament of Confirmation using the old Roman Pontifical, if advantageous for the good of souls.

§3  Ordained clerics may also use the Roman Breviary promulgated in 1962 by Blessed John XXIII.

Art. 10.  The local Ordinary, should he judge it opportune, may erect a personal parish in accordance with the norm of Canon 518 for celebrations according to the older form of the Roman rite, or appoint a rector or chaplain, with respect for the requirements of law.

Art. 11.  The Pontifical Commission Ecclesia Dei, established in 1988 by Pope John Paul II [5], continues to exercise its function.  The Commission is to have the form, duties and regulations that the Roman Pontiff will choose to assign to it.

Art. 12.  The same Commission, in addition to the faculties which it presently enjoys, will exercise the authority of the Holy See in ensuring the observance and application of these norms.

We order that all that we have decreed in this Apostolic Letter given Motu Proprio take effect and be observed from the fourteenth day of September, the Feast of the Exaltation of the Holy Cross, in the present year, all things to the contrary notwithstanding.

Given in Rome, at Saint Peter’s, on the seventh day of July in the year of the Lord 2007, the third of our Pontificate.

BENEDICTUS PP. XVI

[1] General Instruction of the Roman Missal, 3rd ed., 2002, 397. 

[2] JOHN PAUL II, Apostolic Letter Vicesimus Quintus Annus (4 December 1988), 3: AAS 81 (1989), 899.

[3] Ibid. 

[4] SAINT PIUS X, Apostolic Letter given Motu Propio Abhinc Duos Annos (23 October 1913): AAS 5 (1913), 449-450; cf. JOHN PAUL II, Apostolic Letter Vicesimus Quintus Annus (4 December 1988), 3: AAS 81 (1989), 899.

[5] Cf. JOHN PAUL II, Apostolic Letter given Motu Proprio Ecclesia Dei (2 July 1988), 6: AAS 80 (1988), 1498.

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Tridentine Mass

https://youtu.be/9ZurFnbV_2U


What is the Tridentine Mass?


It’s the Mass used in the Catholic Church for almost 1500 years, until the introduction of the “New Mass” of  Paul VI following the Second Vatican Council.

Why is it called the Tridentine Mass?



Because it was codified by the Council of Trent in the 16th century. But the Mass itself is far older than that. The Canon, or central part, of the Mass dates back to the time of St Gregory in the sixth century where he made it official, but it can be found even earlier in the writings and practices of Saint Ambrose and Saint Antony the Great in the third century.
In 1570, Pope St Pius V – in his Papal Bull Quo Primum – said that priests could use the Tridentine rite forever, “without scruple of conscience or fear of penalty

Wasn’t the Tridentine Mass banned?

No, but following the Second Vatican Council, its public use was (unjustly) suppressed by most Paul VI and the Bishops.
After the introduction of  Paul VI’s new Mass, the only priests given permission to say the Tridentine Mass publicly were priests of England and Wales, thanks to an indult (or permission) granted by the Vatican to Cardinal Heenan of Westminster.
Other priests – such as Padre Pio- continued to use the old Mass privately instead of the new rite.
After a thorough review of the teachings of the Catholic Church, this Mass could never be revoked and it is impossible to say that the perfect Holy Sacrifice of the Mass is a bad thing or needs to revamped. Never listen to those, even Bishops and “Popes”, who tell you to do less for God. By going to the invalid Novus Ordo Mass, you are turning your back on the true sacrifice on Calvary, since the New Mass is directly connected to the wishes of the reformers (Protestant) of the Reformation and Freemasons. Do not believe those who try to tell you it is “just going back to its original form”. That is like saying you can plant a seed, watch the tree grow, and then cut it down and ignore all the fruits through the centuries.

Furthermore, this way of thinking is against Church teaching and has been previously condemned. Pope Saint Pius V warned us and made it clear that the Holy Sacrifice of the Mass could never change. Please read the encyclical Quo Primum.

What’s the advantage of the Tridentine Mass?

The validity of the Tridentine Mass is shown, not only by the Papal Bull, but also its uniformity and experiencing the words of the Holy Ghost. Wherever Catholics go in the world, the Tridentine Mass is exactly the same. The movements and gestures of the Mass are clearly prescribed and each have a purpose, so there’s no room for “personalization and innovations” and other abuses of the liturgy. And the time-honored Latin and Prayers of the Mass reverently reflects the sacrificial nature of the celebration and the inspiration of the Holy Ghost. This Mass expresses the Dogmas such as Purgatory and Blessed Mother, as well, there is no doubt that something heavenly is happening.
So are Catholics entitled to attend a Tridentine Mass if they wish?
Absolutely!  This question was added for those of you who are nervous of going against a Bishop, and rightly so. Many members of our community went through similar experiences and were afraid that they themselves were outside the Church. As we prayed and studied more, we started to learn the truth and stood up for the faith, the problems with the new mass and the new sacraments are simply too overwhelming to list here on this website page. Simply ask yourself, how could the Mass that all the great saints attended be now a bad thing? As well you must come to terms with the fruits of the New Mass, for example, no reverence or modesty, no unity, liturgical abuses, ill informed priest, and empty pews. Judge it by the fruits, this Mass was not written by the Holy Ghost. You do not have to wait for a Bishop to “allow” a Tridentine Mass to be said in your diocese. Unfortunately we must fight and seek the Truth, even if that means going to a small chapel where the Tridentine Mass is offered. We certainly do not approve or advocate disobedience, but only advocate obedience to Divine Law and true Popes and Bishops. You must choose God over ill informed or evil men. Obedience to God and the teachings of His Holy Catholic Church come first. For instance, if you know a priest that says that Blessed Mother was not the Immaculate Conception, he would be denying a Dogma of the Catholic Church, therefore making him a heretic. You would not listen and follow this priest, in fact it is your responsibility to inform him otherwise. The truth is, many priest do not believe that Blessed Mother was the Immaculate Conception, and it gets much worse than that. The present authority of the Catholic Church is overwhelmingly corrupted by heresy and therefore the men who support these errors in Holy Mother Church do not hold any authority. The Devil is trying his best to destroy the One True Faith.

**Please investigate each place you go to for Mass. There are traditionalist, many with good intentions, that think they can be ordained by anyone and be a priest. Also please stay away from Traditional groups that have completely gone too far,. For instance, groups that have “elected” their own pope.
Lastly, it is very important to know that your priest should be validly ordained in the traditional rite. The reason for this is because the New Church has changed the consecration formula of Bishops in the late 60’s . On November 13, 1947, Pope Pius XII had given us a specific form of consecration for validity in his encyclical Sacramentum Ordinis. This consecration has been used for centuries and has always had the essential words

Pope Pius XII  said the words in the consecration were absolutely needed for validity. The only word in the new consecration that remains the same as in the old is the word “and”. The bishops that were ordained by this new consecration are in fact invalid (Roman Rite), therefore not making them priests. We realize that this is a lot to digest, but if you want valid sacraments you must find a priest that does the traditional rites and is validly ordained by a valid Bishop. Our Holy Mother Church is in a great spiritual war. We must continue to pray the rosary and read the teachings of the Doctors, saints and theologians of the pre-Vatican II era. 

This was an article on http://www.willingshepards.net 

here is some more modernism disguised as Catholicism

https://youtu.be/3DtBumOb-Zk

God Bless BJS!!