HENRY VIII AND CRANMER IN THE
BACKGROUND THE DESTRUCTION OF THE CHURCH
V. THE PRAYER FOR
THE MILITANT CHURCH OR THE MEMENT IN THE TRADITIONAL MASS
WARNING. Those who by the grace
of God know the usual Mass or also called Tridentine and have had a certain
contact with the current New Mass will immediately realize the destructive plan
of CRANMER and Paul VI regarding the same old Mass. They will understand
that it is another NEW RITE far removed from that prescribed by Jesus Christ to
his disciples.
Those who have always lived under the
modern rite will find it difficult to understand this destruction of religion
carried out by these two men at different times. I consider that the change of
rite is one of the reasons, if not the important one, why the world is like
this.
The "Prayer for the Militant
Church" says: "Almighty and Everlasting God, who through the holy
Apostle have taught us prayers and supplications and to give thanks for all
men, we humbly ask you, with great confidence, that you accept, our gifts and
receive these our prayers, which we offer to Your Divine Majesty, begging you
to continually inspire your "universal Church; with the spirit of truth, unity
and harmony, and grant us that all of us who truly confess your Holy Name agree
in the truth of your Holy Word and live in unity and in divine love. We ask
you, also that you save and defend all Christian Kings, princes and Rulers, and
especially your servant Eduardo, our King, so that under him we may be,
divinely and peacefully,governed; and grant that all his council and all those
who have any authority, under him, that they prudently and indifferently
administer justice, for the punishment of the wicked and vicious and to
maintain the true religion and virtue of God. Grant, O Heavenly Father, your
grace to all Bishops, Pastors, priests, so that by their life and doctrine your
true and living Word may advance and correctly and properly administer yourso
that by his life and doctrine your true and living Word may advance and
correctly and properly administer yourso that by his life and doctrine your
true and living Word may advance and correctly and properly administer
your holy sacraments: now give all the people your heavenly grace, and
especially to
the assembly here present, so that, with humble heart and due reverence, they
may listen and receive your holy Word, serving you, in truth, in
righteousness and holiness, Every day, give your life And we must also beg of
your goodness, O Lord, that you comfort and help all those who, in this
transitory life, are in tribulation, suffering, need, illness or any other
adversity. Grant us this, O Father, through Jesus Christ, our only mediator and
advocate. Amen. "Exaggeratedly long.
The change is dramatic and drastic
enough. Leaving aside the omissions of the Pope and the Saints, which were to
be expected, all mention of oblations has disappeared. haec dona, haec munera,
haec sancta sacrificia illibata, (That you accept and bless these gifts, these
presents, these holy sacrifices without blemish) that are an essential part of
the Te igitur (We beg You). (Said in the
traditional Mass which is attacked by both Anglicans and Modernists today) In
the ancient liturgy of the Church, great honor has always been paid to the
offerings of bread and wine.
These offerings are immaculatam
hostiam, calicem salutaris, immaculate ostia and chalice of salvation of the
ancient prayers of the offertory, as well as the affirmation of their
excellence in the Te igitur, which must be presented to God, with the request
to make them in omnibus benedictam, ascriptam, ratam, rationabilem
acceptabilemque, ( The prayer is
before the consecration and says: “Which oblation we beg of you, oh God! us in
the body and blood of your most loving Son, our Lord Jesus Christ ) for
the miracle, which is to take place later in the transubstantiation. And always, as
Jungmann has shown, "it is the thought of imminent transubstantiation that
has conditioned the insistence of its sanctification." (23) This was just
anathema to Cranmer. "Like Luther, Cranmer believed that any form of
offertory "
stunk like an oblation. " (24) So he suppressed all offertory prayers,
even the one that many considered the most beautiful of them," Deus, qui
humanae naturae… "(It is when the priest
washes his fingers that are to touch the host and says: O God, who in an
admirable way created the dignity of human nature and in a more admirable way
restored it, give us for this mystery of this agus and this came ... This
simple and simple prayer will only be found in the Always Mass, but never in
the new mass because, like so many other prayers, they have simply been
suppressed and I wonder, with what authority do they desecrate the sacred and
holy) and all another mention of "oblation of bread or wine.
Cranmer's difficulty was that by
putting the bread and wine on the altar, the town could appear to be the
offertory of the old papist or traditional Mass. If an entirely new idea was to
be instilled in the assembly, something had to be done to erase all
reminiscences of the old traditional offertory. Cranmer found the solution by
ordering that, at this point, those in charge of order make the collection of
money and, in this way, the sentence should only refer to money, to the
collection collected. And since the alms had not been offered, not even touched
by the minister, there could be no danger that they would be regarded as an
"oblation" in the traditional sense. As Gregory Dix warns, this is a
clever ruse of human labor, performed in the liturgy and thereforedeserves our
admiration.
And, of course, the reference to alms
was the only one the assembly heard and understood. Because an essential
point of the "reform" was that the silent Canon of the Roman Mass,
which had been in use since the 8th century 241, must disappear, so that the
new Canon, spoken in the vernacular and aloud, could have the due effect on
people. Since the Vatican Council it has been said again aloud and in the
vernacular, but not with the Anglicans and Lutherans but in the Church that
calls itself "Catholic" and is the modern mass of their invention.
To the omissions made by Cranmer in
his essential changes, the reformer added a very important one, omitting the
naming of the pope and putting in its place the name of the sovereign.
Sixteen years earlier, Henry VIII had
ordained the Bidding Prayers, in the vernacular, whereby, in the form of
correctly worded petitions, the thoughts of the people were directed through
the correct channels of politics and theology. Mainly they wanted to instill in
everyone that
the King was the supreme head of the Church of England. The Pope was
not to be mentioned, except with insults and contempt. The Bidding Prayers was
a useful invention to accommodate various aspects of contemporary life, but the
reason for its introduction and the essence of its usefulness was its emphasis
on the religious
supremacy of the King.
Cranmer, although abolishing the
prayers then in use, preserved and placed even greater emphasis on this point,
by placing the prayer for the King and the State (of which the Church is only a
part) instead of the TE IGITUR, for the Pope and by the Church. It is
interesting to note that the recent inclusion of the Bidding Prayer in the
"New Mass" may - in England at least - have the same effect. Thus the
first request could be for the queen and the Royal Family about the same
Pope (here the author leaves again to Cranmer and his queen to talk
about the Pope), (who, by his place in the Mass, takes precedence in time
for our redemption, who made there, by his only oblation of himself once
offered) a complete, perfect and sufficient sacrifice, oblation and
satisfaction for the sins of the whole world and that he instituted and in his
Sacred Gospel allowed us to continue a perpetual memory of that precious death
until he comes again ").
Thus "the prayer for the
Militant Church" with its omission of any reference to the oblations, of
Our Lady, of the saints and of the Pope and the entire CATHOLIC Church, spread
throughout the world,
does not prepare for the consecration. Their omission, like all the others,
both in Cranmer's Mass and in the New Mass, run the serious risk of their
INVALIDITY, which apparently the Conciliar Church wants it to do so by forming,
at present, a council to deal with deaconesses, which our doubt dissipates and
if this is done we would be facing a more than INVALID sacrilegious mass.
THE
ORAClON OF OBLATION.
The oblation prayer,
which is said immediately after the communion of the people, in the Cranmer
liturgy, reads thus: "O Heavenly Lord and Father, we, your humble
servants, from our hearts wish that Your paternal goodness mercifully accept
this new humble sacrifice of praise and thanksgiving. And, with great humility
we ask you to grant us that, through the merits and death of Your Son, Jesus
Christ, and through faith in his blood, we and all the members of the Church
universal we may obtain the remission of our sins. And all the other benefits
of his passion. And here we offer ourselves to you, O Lord, our souls and our
bodies, as a reasonable, holy and living sacrifice to your glory.
We also humbly ask that all of us who
have participated in this holy communion be filled with Your grace and Your
heavenly blessings. And, although we are unworthy, for our many sins, to offer
you any sacrifice, nevertheless, we ask you to accept this our duty fulfilled
and our service, not in consideration of our merits, but by forgiving our
offenses, through Jesus Christ our Lord, by whom and with whom, in unity of the
Holy Spirit, all honor and glory be given to you, in a world without end, O
Almighty Father. Amen"(The prayers of ablutions and purification that
follow after the communion of the faithful were suppressed, prayers that the
priest prays in silence while performing this sublime action, putting in its
place the“ prayer that you have just read. I leave these prayers here as they
are said in the Tridentine or Saint Pius V Mass: DO, Lord, that we receive
with a pure heart what we have just taken with our mouths, and that this
temporary gift is translated for us into everlasting remedy.
YOUR body, Lord, that I
have sunk, and your blood, that I have drunk, adhere to my heart, and make no
stain of evil remain in me, whom these pure and holy sacraments have fed. You
who live and reign forever and ever. Amen. (¿Unfortunately
they have also been suppressed in the new Mass and, with what
authority? Each one seeks the answer, I can say that here the divine authority is
relegated. How
much similarity does the new "rite" of the New Mass bear with the
Cranmer's "Mass"!)
We can observe that Cranmer states
here; no doubt his new interpretation of the rite, and the three mentions of
the word "sacrifice" only serve to add to the confusion, of those
who, hearing this prayer, in the vernacular, are thus inclined, to admit that
the new Mass is a continuity of the old.
The traditional Catholic concept was
that Christ offered himself, in perfect oblation, to his Eternal Father and
that the militant Church on earth, like his mystical Body, participates through
the Eucharist in this eternally priestly act of Christ.
Cranmer deliberately replaced this Catholic truth with the
idea that it is we who offer ourselves to God, body and soul. (¿And, isn’t the same thing evident in the new mass?
It is no longer Christ who offers himself but the people who offer him and,
where do I remain in mediator between God and man, that is, the priest? Who
knows.)
Also the words: "by whom and
with whom and in Him, in the unity of the Holy Spirit be all honor and glory
given to You, O Almighty Father, in a world without end. Amen." They are
said to give the impression of the greatest doxology in the liturgy, but
totally different, in its meaning, in the Cranmer liturgy. Quite the opposite
of the traditional or traditional Mass, where it is said: "Per ipsum
+ et cum ipso + et in ipso, + est tibi, Deo Patri Omnipo tenti, + in
unitate Spiritus Sancti, + omnis honor et gloria, per omnia saecula saecolorum
". Here, the five signs of the Cross, which the priest made, followed by
the raising of the consecrated bread and wine, all with a gesture and sense of
offering reminiscent of the ancient ceremony in which the celebrant raised the
consecrated bread and the deacon the great chalice and touched each other was
the external and visible sign of the offering of the Sacrifice accepted to God. That
elevation, in this part of the Mass of Saint Pius V, with the words in honor et
gloria, makes the symbolism of language and action merge into one, to become a
liturgical lesson on the meaning of the Mass.
Cranmer forbade these crosses and
elevation, but kept an approximation in the words, which now mean something
quite different; to give the impression of continuity.
Thus, the new rite was elaborated to
give body to the belief of justification by faith alone, a belief, in which the
sacraments could no longer be admitted in the sense that they had always had.
"(It is not surprising that their own ritual of each sacrament has been
changed according to the ancient rite and they have introduced other words that
are impressively far from their true meaning, compromising the VALIDES of said
sacraments, at least with this malicious action the doubt about their validity.
It is evident and clear. He doubts that he runs the risk of turning the
sacraments into an instrument of his plans that go against the TRUE AND THE
HOLY of these sacraments. And I say at least because in many souls the
increasingly strong idea of their total INVALIDES, which is unfortunate and
creates a true and solid distrust that also extends to the modernist rite of
the sacraments that have also changed them)
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