Annibale Bugnini (a suspected freemason) with the approval of Pope Paul VI, reformed and presented the Church with a new liturgy whose rubrics (directions) were so minimal and loose that it allowed for experimentation. This left the door open for the emergence of an egalitarian and social justice element to flourish within the Church. And now after 50 years of experimentation we have a novel (and very fluid) liturgy which aligns itself more with the spirit of ecclesial anarchy than it does with the obedience to faith: no two Masses need ever be the same . . . each can and probably will be unique to the parish and the priest who celebrates the Mass. What the Holy Sacrifice of the Mass, (the Eucharistic Feast, understood as the Source and Summit of our entire faith), had been, is now in most instances unrecognizable. We have a largely manufactured Mass for the first time in our history (with only the slightest pretense of organic development from the previous liturgies) and what it has quickly morphed into over the last 50 years would be difficult to defend . . . even by Pope Paul VI. But we can find myriads of defenses for everything that is contained therein even though it was never promulgated as we now experience it. Every aberration is fervently defended or conveniently overlooked in an effort to explain away the obvious loss of virility, vitality and effectiveness that once was the Catholic’s mainstay and fortress of the faith. It proves difficult to approve, accept and support many of these ‘popular changes’ on an intellectual or even a spiritual basis as there is no Ecclesial approval or mandate for them. And yet these same novelties are the hill upon which many a Catholic would choose to die. We must remind ourselves that legitimacy (validity is not being questioned) is not the same as good taste or a reverent treatment of what is purportedly Holy: a baptism performed by a clown with a squirt gun could be valid but certainly irreverent and severely lacking of the dignity that the sacrament deserves.
This most sublime and essential element of the Faith and well-being of the Catholic Church as well as the spiritual development of each individual has been put to the test for many a worldly desire. And the promoters of these changes are often those who are not in a true sense Catholic as many reject much of the Church’s defined teachings. in extreme cases there are even those who are desirous to destroy the faith as we have known it. These same destructive forces have gained increasing strength whilst the faithful have become weak; some losing their faith entirely. Many faithful Catholics are also disillusioned and are quickly falling into a malaise of sorts; feeling utterly helpless, hopeless and impotent in their inadequate efforts to confront the leadership (or lack thereof) to restore what is rightfully theirs by Canon Law. For it is the progressive activists who claim leadership roles in many dioceses’ and seem to think it is more important that their vision of the New and better Church is superior than that which the Holy Spirit guides to its appointed end. They believe that their goal is inspired by the Holy Spirit and should be more properly accepted and valued within both the collective social and religious movements of the world. Thereby they readily utilize many secular ideals which arose from the social justice and social activism prevalent in our day; at the peril of the real Gospel. These activists claim victimhood (as they make claim that they are disenfranchised) and desire to lead the Church into a new Springtime. This secular influence seems rooted in our worldly notions of egalitarianism . . . the new unassailable, undeclared doctrine to which every practice and belief must now bow lest it be sacrificed upon the altar of inclusiveness, tolerance to sin and the principles of secular social justice and attendant ideologies. Sadly, many well-meaning Catholics, who simply wish to follow the Church have fallen for their activism and march in-step with these facilitators for a reformed Church.
To listen to the defenders of the Novus Ordo is to hear that we are overly attached to this little thing or that little thing and that each change is simply a personal preference and is of no real importance: these are just window dressing; and the people seem to like these changes. They will then tell you that the centrality of the Eucharist, to which we fully assent, is the most important part of the Mass and that these little things are not important enough to be of any consequence. That would be true if these small things did not jeopardize and weaken our beliefs and redirect our minds from Christ to the world; thus we are being cajoled and led toward more important issues; chief amongst them is heresy and apostasy which can be seen quite openly amongst many of our laity today. Our self-serving attitudes have allowed many to pick and choose (by their own ‘inner light’) what they wish to hold as beliefs that must be accepted. Same sex marriage and contraception are two such teachings that are routinely rejected by the ‘faithful’ within this new Church brought up and fed by the Novus Ordo Rite.
So where are the rubrics for the Novus Ordo coming from or do they even exist? Nobody in Rome said to say Mass ad populum, nor did they say to stop saying Mass in Latin or to purge the music of Gregorian and sacred polyphony . . . quite the opposite. No one ordered the altar rails removed, the kneelers removed or the tabernacle veil to be removed. Who said that we ‘must’ offer Communion under both kinds? The Vatican II documents said that it was a more complete sign but did not make it a rule. Nobody wrote a rubric that said it is now OK to speak before, during and after Mass or to clap for the choirs latest rendition of Lord of the Dance. Though the Vatican did say that they could find no reason to prevent girls from serving at the altar (done while Pope Saint John Paul II was recovering in the hospital from a broken hip) there is no mandate to allow them to do such. Extraordinary ministers and lectors were not forced upon us by Rome but they showed up anyway: first as men, then as women. Who started the holding of hands for the Our Father? Who started the people raising their hands like priests to bless things and at the epiclesis etc.? Thank God a bishop in Coventry, KY put a stop to this within his diocese; the first one as far as I know. See this link: http://www.praytellblog.com/wp-content/uploads/2011/11/2011-Pastoral-Letter-with-Decree-Bulletin-Insert.pdf Why is it that most parishes only teach the children and the converts to receive in their hands when this method of reception is only an indult and not the ordinary method of reception? It seems that the activists and the compliant priests and theologians have foisted these changes upon us. Is that really how the development of the Holy Sacrifice of the Mass is supposed to be done; by the people who attend or those who are the celebrants?
I know, I know . . . little things . . . nothing to see here. A hand full of dirt from enough people will create a mountain or turn a mountain into a plain. The lines, once clear and distinct, between the priest and the people has almost disappeared. A blurring of the roles between the priest and the laity is so complete that women think they should be able to be priestesses. We commune ourselves from the consecrated chalice . . . once the private reserve of the priest with His consecrated hands (of no importance now) and the Altar Boys who assisted him with great reverence. We commune ourselves with the Eucharistic bread placed in our hands as though we are worthy to ‘take’ communion rather than to ‘receive’ communion because Christ has deigned to invite us sinners (absolved from serious sin) to this Heavenly Banquet. The polls show that all these little things have amounted to a laity that largely does not believe in the Church’s teaching on transubstantiation and a large number think it only symbolic. It is no longer a privilege to receive the Blessed Body and Blood of our Lord but a right and an entitlement: reminiscent to what charity to the poor has become once the secular world took over the ministry of ‘helping’ the poor . . . who’s misery index has risen ever since. And the retreat from saying the Holy Sacrifice of the Mass ad orientem has reinforced the laities inclination to see themselves as the center of attention rather than Our Lord. Is there any wonder why we no longer recognize the Kingship of Christ and never hesitate to heap laud and honor upon ourselves?
The use of inclusive language and the egalitarian push for equal roles for women in the Church was only the beginning. We are already beginning to see that we will be invaded by every self-proclaimed ‘victim’ group who wants to cry foul. Many men now feel that there is no place for them in the Novus Ordo Mass and it is why they have largely abandoned the pews for the football games on Sunday. If the women are now able to be ushers, lectors, extraordinary ministers and such then men are not going to participate in this coed Rite; for men respond to needs, duty, honor and the like. That is the clarion call for men . . . not to ‘participate’ as a cheerleader for the equality of women as in a social experiment. The altar boys will take after their dads and feel no obligation to serve at Mass unless the parish makes it a requirement to get Confirmed; and after Confirmation they will stay at home with dad and watch football. Gone are the old, cherished and manly Knights of the Altar as founded by St. John Bosco. However, there is a new guild of Our Lady’s Knights of the Altar which was begun by Cardinal Burke in 2008 and it is spreading. But without the support of a traditional Latin Mass which has strict controls on the ‘little things’ within the rubrics it will not be enough for the faith to return nor will there be a draw for men and the boys who might want to consider a vocation to the priesthood or to a religious order. The manliness, prestige, honor and duty of such a life is quickly disappearing. See the following article for a deeper discussion of this: http://rorate-caeli.blogspot.com/2013/06/the-devirilization-of-liturgy-in-novus.html We can say all the prayers we want at Mass for priestly vocations and they will not produce fruit unless one actually provides an avenue that attracts young men to serve in such a lofty role. But then again, if we can’t get boys who want to be priests there are plenty of feminist activists who are eager to oblige and are praying for the men and boys to flee. And if you look at things from their modernist, progressivist, activist position . . . it all makes complete sense in its own diabolical way. The Church has largely stopped dictating Her morality and teachings to the world and now it is the intention of these novelty seekers to dictate their activist ideology within the Church. We once received the worldly to transform them in Christ and now it seems that the world, having entered our house, is transforming us.