CRANMER AND THE NEW MASS OF PAUL VI (Continued)

 

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)