I POPE PIUS X         II ENCYCLICALS OF ST. PIUS X

III PRE VATICAN II VERSES POST VATICAN II

IV HOW THE CATHOLIC CHURCH STARTED V HOW DID YOUR CHURCH BEGIN?

     VI DIFFERENCE BETWEEN THE OLD AND THE NEW MASS

       

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I POPE ST. PIUS X

Holy Communion is the shortest and safest way to Heaven. -- Pope Saint Pius X

History:

St. Pius X was born June2, 1835 in Venice. His parents were Giovanni Battista Sarto and Margarita (née Sanson); the former, a postman, died in 1852, but Margarita lived to see her son a cardinal. He was ordained in 1858, and for nine years was chaplain at Tombolo, having to assume most of the functions of parish priest, as the pastor was old and an invalid. He sought to prefect his knowledge of theology by assiduously studying Saint Thomas and canon law; at the same time he established a night school for adult students, and devoted himself of the ministry of preaching in other towns to which he was called. Became Pope in 1903.

In his first Encyclical, wishing to develop his program to some extent, he said that the motto of his pontificate would be "instaurare omnia in Christo"[Restore all things to Christ] from Ephesians 1:10).

He encouraged daily Holy Communion and that the first Communion of children should not be deferred too long after they had reached the age of discretion. It was by his desire that the Eucharistic Congress of 1905 was held at Rome, while he enhanced the solemnity of subsequent Eucharistic congresses by sending to them cardinal legates.

He was a promoter of sacred music; as pope, he published, November 22, 1903, a Motu Proprio on sacred music in churches, and at the same time ordered the authentic Gregorian Chant to be used everywhere, while he caused the choir books to be printed with the Vatican font of type under the supervision of a special commission. In the Encyclical "Acerbo nimis" (April 15, 1905) he treated of the necessity of catechismal instruction, not only for children, but also for adults, giving detailed rules, especially in relation to suitable schools for the religious instruction of students of the public schools, and even of the universities. He caused a new catechism to be published for the Diocese of Rome.

As bishop, his chief care had been for the formation of the clergy, and in harmony with this purpose, an Encyclical to the Italian episcopate (July 28, 1906) enjoined the greatest caution in the ordination of priests, calling the attention of the bishops to the fact that there was frequently manifested among the younger clergy a spirit of independence that was a menace to ecclesiastical discipline.

The pope has at heart above all things the purity of the faith. On various occasions, as in the Encyclical regarding the centenary of Saint Gregory the Great, Pius X had pointed out the dangers of certain new theological methods, which, based upon Agnosticism and upon Immanentism, necessarily divest the doctrine of the faith of its teachings of objective, absolute, and immutable truth, and all the more, when those methods are associated with subversive criticism of the Holy Scriptures and of the origins of Christianity. Wherefore, in 1907, he caused the publication of the Decree "Lamentabili" (called also the Syllabus of Pius X), in which sixty-five propositions are condemned. The greater number of these propositions concern the Holy Scriptures, their inspiration, and the doctrine of Jesus and of the Apostles, while others relate to dogma, the sacraments, and the primacy of the Bishop of Rome. Soon after that, on September 8 , 1907, there appeared the famous Encyclical "Pascendi", which expounds and condemns the system of Modernism.

He died in 1914. He was canonized in 1954 by Pius XII.

(Principal source - Catholic Encyclopedia - 1913 edition          

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II Encyclicals of St. Pius X

http://www.vatican.va/holy_father/pius_x/encyclicals/index.htm

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III  PRE VATICAN II VERSES POST VATICAN II 

There is a simple reality at the foundation of the whole crisis of the Church in our time and our response to it. This same reality is the foundation for the whole Traditional Movement.

 

The traditional pre-Vatican II Roman Catholic religion and the post Vatican II modern "Catholic" or Conciliar religion are two different religions. They are no more the same religion than are Catholicism and Lutheranism.Indeed, they have their similarities, and a relationship to  one another. But they are two different religions.

Some express the reality very simply. "It is not my faith," said one lady speaking of the contrast between the religion of her local parish and the Catholic religion of her youth.Others use the slogan like title of "Bogus Ordo."

Others, speaking more philosophically and theologically, say that the programs of the two are diametrically opposed.

It is important for us to acknowledge this reality :


1. Because it is the moral justification for the whole Traditional Movement with its chapels and apostolates                                                                                                             2. It is a preservative against discouragement and conflict; and                                          3. It is a basis to explain to others what they see in their parishes and dioceses, and what they must do about it.

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IV HOW THE CATHOLIC CHURCH STARTED

 

The word "catholic" means universal. Jesus created one universal church for all of mankind. The Catholic Church was established by Jesus with his words spoken in Matthew 16. Jesus asked his disciples "Who do people say that the Son of Man is?" The disciples then offered various answers - "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets."  But the question that Jesus then asked was crucial: "But who do you say that I am?"

 

The answer provided by Simon Peter set in motion the formation of the Catholic Church by Jesus. "You are the Messiah, the Son of the living God." With this answer, Jesus established the Catholic Church with Simon Peter designated the first Pope.

 

"Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

 

Many try to imply that it was Peter's faith on which Jesus established the Church. But closer examination of the words of Jesus reveal that the selection was of divine nature.

 

"For flesh and blood has not revealed this to you, but my heavenly Father." His knowledge of Jesus was not the reason for Peter's confession to the true identity but it was the fact that it had been revealed to him by God. In the words of Jesus gives Peter his new name - "The Rock". A foundation on which his Church will be built.

 

Many separated from the Catholic Church cling to the notion that the Church was built on the faith of Peter and not him as a man as justification for their position. Unfortunately, their understanding is incorrect.

 

The bible is full of references to the need for respect of authority. It is also full of references for the need for unity. In one parable Jesus is explaining how he could not be of Satanic origin (Mark 3:22), "How can Satan drive out Satan?" In this parable he points out the importance of leadership. "If a kingdom is divided against itself, that kingdom cannot stand." Throughout the scripture we always see - One God, One Son, One Holy Spirit, One Church.

 

The Church today has become a free enterprise operation. If you can access the Internet you can be ordained in some church. The reformation began a splintering of the Church - in so many words, a kingdom divided.

 

It is much easier to understand Peter's role of leadership by reading Acts. He is clearly the leader of the Church. One such example, there are others, is Acts 15:6 where Peter addressing the other Apostles clearly states his leadership role: "My brothers, you are well aware that from early days God made his choice among you that through my mouth..."

 

Around or about 45 AD, Peter went to Rome and from there lead the Catholic Church. As of today, there have been 265 Popes in direct succession to Peter. The position of Pope was established by Christ and the office has been maintained in an apostolic manner since the time of Christ. Although the Church has fragmented since the time of Christ with various leadership centers emerging, the apostolic line of succession in the Church is seated in Rome until this very day. Many throughout time have tried to rationalize away and deny the authority and structure of the Church as established by Jesus. In my heart I know that Catholic Church is the Church established by Jesus and has maintained a clear line of apostolic leadership to this very day. The Church has celebrated the sacraments and worshiped the Lord in essentially the same way since the time of Christ.

 

Every Church suffers occasionally because of the weaknesses of human nature. But I believe that regardless of temporary problems experienced by the Church, abandoning the Catholic Faith is not an option. Jesus was more forgiving and understanding of human nature. When Jesus was arrested Judas had betrayed Him, Peter denied him three times, and the remaining apostles ran away. If Jesus supported and anointed their apostolic role after some of their human failings, I can't imagine abandoning my faith for human shortcomings. After all, your faith is in the Church established by Jesus, not in any person involved in the Church. Of course problems in the Church must be addressed and corrected, but the faith and Church established by Jesus can never be denied.

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 V HOW DID YOUR CHURCH BEGIN ?

 

33 A.D.

 

Roman Catholic Church (moved to Rome by Peter after he fled Jerusalem) was founded by God-made-man, Jesus Christ. He said: "Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it... Feed my lambs; feed My sheep" (Matt. 16:18,19; John 21:15,17). He also said: "He who is not with Me is against Me, and he who gathers not with me scatters" (Matt.12:30).

100

 

200

 

300

 

400

 

500

 

600

 

700

 

800

9th Century Marked The First Official Schisms Within The Church

827Eastern Schism began by Photius of Constantinople. The primary difference in Faith at the heart of the schism was the argument over the addition of the filioque statement (Holy Spirit proceeds from the Father and the Son, not just the Father) to the creed. This schism eventually healed.

900

 

1000

1053Eastern Schism began by Michael Caerularius of Constantinople. The primary argument was the Latin practice of fasting on Saturday and the use of unleavened bread for the Holy Eucharist. Theses two points were more for challenging the authority of the Roman Pontif. This schism eventually healed.

1100

 

1200

 

1300

1378:  Death of Pope Gregory XI on 27 March, 1378 began the Western Schism. The schism came to an end in 1417.

 

1400

1472:  Present Schism of the Eastern Church begins with the repudiation of the Council of Florence.

 

1500

1517Lutheran Church was founded by Martin Luther, a former priest of the Roman Catholic Church. This marked the beginning of the Protestant Reformation

 

1521Anabaptist first appeared in Zwickau, in the present kingdom of Saxony. Initially, they were primarily against infant baptism.

 

1525: Schwenkfeldians were founded by Kaspar of Schwenkfeld, aulic councillor of Duke Frederick of Liegnitz and canon. At first he associated himself with Luther, but later opposed the latter in his Christology, as well as in his conception of the Eucharist, and his doctrine of justification.

 

1531: The Socinians and other Anti-Trinitarians attacked the fundamental doctrine of the Blessed Trinity. Chief founder of Anti-Trinitarians was Laelius Socinus, teacher of jurisprudence at Siena, and his nephew, Faustus Socinus.

 

1536Mennonites founded by Menno Simons, a former Catholic priest and later an Anabaptist elder. They deny infant baptism and the real presence of Jesus Christ in the Eucharist.

 

1534Church of England (Anglicanism) was founded by King Henry VIII when he threw off the authority of the Pope and proclaimed himself the head of the Church in England, because the Pope refused to declare invalid his marriage with Queen Catherine.

 

1560:  The Presbyterian denomination was begun by John Knox who was dissatisfied with Anglicanism.

 

1600

1608:  The Baptist church was launched by John Smyth in Amsterdam, Holland.

 

1620: The Swiss Mennonites split into Amish or Upland Mennonites and Lowland Mennonites.

 

1671: Quakers were founded by John George Fox of Drayton in Leicestershire. He favored a visionary spiritualism, and found in the soul of each man a portion of the Divine intelligence. All are allowed to preach, according as the spirit incites them.

 

1700

1744:  The Methodist church was launched by John and Charles Wesley in England.

 

1774:  The Unitarians were founded by Theophilus Lindley in London.

 

1784Episcopalian denomination was begun by Samuel Seabury who was dissatisfied with Presbyterianism.

 

1787:  The founder of The Salvation Army is William Booth, who quit the Anglicans, and then the Methodists, and set up his own version of Christianity.

 

1800

1822: Mormons founded by Joseph Smith, who made his appearance with supposed revelations in 1822.

 

1872: The Jehovah's Witness Church was developed by Charles Russell.

 

1879:  Mrs. Mary Baker Eddy began the Christian Scientist religion basing it upon an outright denial of Original Sin and its effects.

 

1896:  Ballinger Booth, the son of William Booth, quit The Salvation Army and started his own church.

 

The Seventh-Day Adventists, the Church of Christ, The Church of the Nazarene, or any of the various Pentecostal Churches, etc. are also among the hundreds of new churches founded by men within the past 150 years or so.

1900

 

2000

Over 33,000 Sects "Scattered" Outside The One Church Founded By Christ

 

There Was Only ONE Church Founded By Christ AND HIS CHURCH STILL LIVES TODAY  

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VI DIFFERENCE BEWEEN THE OLD AND NEW MASS

Firstly, a few key names to define:


Tridentine Mass: the traditional Mass that was codified through the Council of Trent (1545-63) - hence the name, Tridentine, meaning "of Trent" - by St. Pope Pius V as the standard liturgy in the Western Church. It does, however, go back in its essentials to St. Pope Gregory the Great (590-604) and beyond.

Novus Ordo Missae (New Order of Mass):
the new liturgy as introduced in 1969 by Pope Paul VI. It was a radical re-write of the previous Roman rite (the Tridentine Mass), performed by the Consilium (liturgical committee) after the Second Vatican Council (1962-65).

Cranmer:
Thomas Cranmer (1489-1556) was the apostate Archbishop of Canterbury who destroyed the Catholic faith in England through liturgical change according to his Protestant views. He introduced two main new liturgical books: the 1549 service that was a compromise between the Catholic rite before and a fully-blown Protestant service, and the 1552 service that truly embodied his Protestant beliefs. He was burnt at the stake during the reign of Queen Mary of Tudor, convicted of heresy (a capital crime at that time).

The Sarum rite: The Sarum
rite was a usage of the Roman rite as celebrated in England until the Reformation. Essentially, it is the same as the traditional Roman rite (codified as the Tridentine Mass), but with local variations due to regional customs and traditions.

The Tridentine Mass

1. Entitled "The Mass"
 

 

The Novus Ordo Missae

Cranmer entitled his 1549 service: "The Supper of the Lord and the Holy Communion commonly called the Mass".
The Novus Ordo Missae was entitled "The Lord's Supper or Mass" in the original Article 7. The term "Lord's Supper" is still included in the revised Article 7.
 

2. Celebrated in Latin.
 

 

Cranmer's Lord's Supper celebrated in the vernacular.
The Novus Ordo Missae celebrated in the vernacular.
 

3. Much of the Mass said inaudibly.
 

 

Cranmer's service one of public praise and thanksgiving and therefore said audibly.
Novus Ordo Missae said audibly throughout.
 

4. Celebrated on an eastward-facing altar.
 

 

Cranmer's service celebrated on a table facing the people.
Novus Ordo Missae celebrated on what is clearly intended to be a table facing the people.
 

5. The Psalm Judica me, unacceptable to Protestants in virtue of its reference to the "altar of God".
 

 

Suppressed by Cranmer (Cranmer's Godly Order, p. 101).
Suppressed in the Novus Ordo Missae.
 

6. Double Confiteor distinguishes between priest and people, which is unacceptable to Protestants as is the invocation of saints.
 

 

Cranmer abolished the Confiteor (Cranmer's Godly Order p. 101).
The double Confiteor has been suppressed in the Novus Ordo Missae thus blurring the distinction between priest and people. A truncated Confiteor invoking the angels and saints is included as an option but other penitential rites containing no such invocation and thus completely acceptable to Protestants are provided.
 

7. The prayer Aufer a nobis evokes Old Testament sacrifice with its reference to the Holy of Holies which the High Priest entered to offer the blood of the sacrificial victim.
 

 

Suppressed in the Novus Ordo Missae.
 

8. The prayer Oramus te, Domine refers to the relics in the altar stone.
 

 

The use of an altar stone is no longer obligatory for movable altars or when Mass is celebrated outside a consecrated building. An altar stone is only "commended" for permanent altars (Institutio Generalis 265-6). The prayer has been suppressed in the Novus Ordo Missae.
 

9. Introit, Kyrie, Gloria, Collect, Epistle, Gospel, Creed.
 

 

Retained by Cranmer.
Retained in Novus Ordo Missae.
 

10. The Offertory Prayers:
Suscipe, sante Pater Deus, qui humanae Offerimus tibi, Domine In spiritu humilitatis Veni, sanctificator omnipotens; Suscipe, sancta rinitas.
 

 

Comparable prayers in the Sarum rite suppressed by Cranmer (Cranmer's Godly Order, pp. 101-2).
All these prayers suppressed in the Novus Ordo Missae but for an extract from the Deus, qui humanae and the In spiritu humilitatis (see p. 322).
 

11. Orate fratres.
 

 

Suppressed by Cranmer and suppressed by the Consilium in the draft for the Missae Normativa. Restored as a result of pressure at the 1967 Synod in Rome (see p. 324).
 

12. Secret Prayers (Proper of the Mass).
 

 

These prayers often contain specifically sacrificial terminology. They were abolished by Cranmer but have been retained in the Novus Ordo Missae though frequently emasculated in the ICEL translations. As these prayers do not form part of the Ordinary they do not provide an obstacle to achieving an ecumenical Ordinary.
 

13. Sursum corda dialogue Preface, Sanctus.
 

 

Retained by Cranmer.
Retained in Novus Ordo Missae.
 

14. Roman Canon.
 

 

Abolished by Cranmer.
Retained as an option in the Novus Ordo Missae, which also contains a Canon (Eucharistic Prayer II) which some Protestants consider acceptable. It makes no distinction between priest and people and does not include the word "Hostia" (victim).
 

15. The Consecration Formula.
 

 

This was considerably modified by Cranmer and the Novus Ordo Missae has incorporated his most important modifications. This was demonstrated in Chapter XV which examines Canon II in detail.
 

16. The prayer Libera nos after the Pater noster.
 

 

Luther and Cranmer abolished this prayer, owing to the invocation of saints at its conclusion.
A modified version has been retained in the Novus Ordo Missae with no invocation of saints.
 

17. Haec commixtio.
 

 

A version of this prayer in the Sarum Missal was abolished by Cranmer.
A modified version of the prayer has been retained in the Novus Ordo Missae but with the significant omission of the word "consecratio."
 

18. Domine Jesu Christe, qui dixisti.
 

 

This prayer did not occur in the Sarum rite but contains nothing to which a Protestant could object beyond the words "ne respicias peccata mea" in which the priest asks forgiveness for his personal sins. This is another prayer distinguishing between the priest and layman, and in the Novus Ordo Missae "peccata mea" has been changed to "peccata nostra" - "our sins."
 

19. Domine Jesu Christi, Fili Dei and Perceptio Corporis tui.
 

 

Modified versions of these prayers are included in the Novus Ordo Missae, one of which the priest says in his personal capacity before Communion. It is a matter for some satisfaction that such a prayer is included. Too much significance should not be attached to to use of realistic language regarding the Real Presence in these prayers. It was primarily sacrificial language which the Reformers wished to eliminate. They were able to reconcile the use of language apparently expressing belief in the Real Presence with their own theories e.g. Cranmer's prayer cited in Cranmer's Godly Order, p. 108.
 

20. The Communion Rite
(a) Communion given to the laity under one kind.
 

 


(a) Communion given under both kinds in Cranmer's service.
The occasions when this is done in the Novus Ordo Missae are multiplying. It is already permitted at all Sunday Masses in the U.S.A. (see Chapter XXI).
 

(b) Traditional style altar breads.
 

 

(b) the relevant rubric in Cranmer's 1549 rite states that altar breads should be: "unleavened, and round, as it was before, but without all manner of print, and something more larger and thicker than it was, so that it may be aptly divided in two pieces, at the least, or more by the discretion of the minister."
Article 283 of the General Instruction reads: "Bread used for the Eucharist even though unleavened and of the traditional shape, ought to be made in such a way that the priest, when celebrating with a congregation, can break it into pieces and distribute these to at least some of the faithful."
 

(c) The Host is placed on the tongue of the kneeling communicant by a priest.
 

 

(c) Cranmer retained all three traditional practices in his 1549 rite but in the 1552 rite Communion was given in the hand to signify that the bread was ordinary bread and the priest did not differ in essence from a layman (see p. 464).
Communion is now given in the hand in almost every Western country (though not Poland or Italy) but the Novus Ordo Missae has outcranmered Cranmer by allowing communicants to stand and received from a lay minister.
 

21. Quod ore sumpsimus and Corpus tuum.
 

 

The explicit references to the Real Presence included in these prayers would not commend them to Protestants, although Luther felt able to retain them owing to his theory of consubstantiation. The Quod ore was not in the Sarum Rite, but the corpus tuum was, and Cranmer suppressed it.
Both were suppressed in the New Mass, but the Quod ore was subsequently restored.
 

22. Placeat tibi.
 

 

The Placeat tibi was a bete noire for Protestants (see Cranmer's Godly Order, p. 109).
This prayer alone would have rendered the Novus Ordo Missae unacceptable to them had it been retained. Following the example of Luther, Cranmer, and other Reformers, the Consilium suppressed this prayer.
 

23. Last Gospel
 

 

There is nothing in the Last Gospel incompatible with Protestantism but its retention in the Novus Ordo Missae would have clashed with the pattern of Protestant Communion services which conclude with a blessing. The Consilium suppressed it.
 

24. Leonine Prayers
 

 

The prayers after Mass do not form part of the Ordinary itself but in practice appeared as an integral part of the liturgy. Five prayers less compatible with Protestantism would hardly be imagined. They have been suppressed by the Consilium.
 



"Pope Paul's New Mass" (Published  by The Angelus Press, 1980) by Michael Davies