Novus Ordo Missae

This article is about the post-Vatican-II changes to the Mass; for an explanation of the current structure of the Mass, see Mass (liturgy).

Criticism of the revision

There are two distinct forms of criticisms: criticisms of the text itself, and criticisms of the way that text has been acted upon since 1970.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Criticisms of the text itself

Some believe that what they call "the New Mass", when celebrated in languages in which the phrase "pro multis" (Latin for "for many" or "for the many") is translated as "for all", is invalid as sacrament and sacrifice, and brings about no transubstantiation. They affirm that, while past changes of ritual were done to clearly distinguish the difference between a Catholic belief and a heretical one, the 1970 changes were intended primarily to make the Mass less controversial to those groups. They point to the following alleged examples:

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

• Words and phrases that suggest that the bread and wine really and truly become the body and blood of Jesus were reduced or replaced with phrases that refer to other things. Occurrences of the word "sacrifice" were reduced; they claim that the word "table" has at some unspecified points replaced "altar"; and they consider phrases such as "spiritual drink" to be deliberately ambiguous.
• Actions which demonstrate belief that the bread and wine are transubstantiated into the body and blood of Jesus were reduced or eliminated, including:
• Kneeling;
• Washing the priest's fingers over the chalice at the end of Mass, rather than, as now, wiping them over the paten any time that a fragment of the host adheres to them or, if necessary, washing them (GIRM 278);
• The priest keeping his thumb and index finger closed after touching the consecrated host with the intention that no particles of the host fall to the ground;
• The requirement that the inside of the chalice be made of gold or silver (this is quite false, since GIRM 328 actually requires that chalices of a material less noble than gold, such as silver, should normally be gilded on the inside);
• The requirement that there be three layers of fabric under the chalice, so that, if any of the consecrated wine spilled, it would be fully absorbed and not touch the altar (the present rule, given in GIRM 117, is that the altar be covered by "at least one" white cloth, to which is added the fabric of the corporal);
• Removal of the tabernacle (the place of special presence of Christ, since it contains consecrated hosts) from the main altar to "a part of the church that is truly noble, prominent, readily visible, beautifully decorated and suitable for prayer" (GIRM 314).

Critics claim that these actions were done to tone down belief in transubstantiation, which Protestants reject. A controversial Gallup poll in the United States, which reported that seventy percent of the Catholics polled did not believe in transubstantiation, is often cited as evidence of this claim. Critics affirm that ambiguities were placed in the text on purpose, to enable reformers to push for further changes, to make the Mass compatible with Protestant worship, or to lead to confusion and loss of Catholic faith.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Criticisms of practices introduced into the Mass since 1970

Critics oppose certain practices permitted either by the revised Roman Missal or the revised Code of Canon Law, including:

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

• Laity proclaiming readings from Sacred Scripture;
• Use of Extraordinary Ministers of Holy Communion;
• Reception of the consecrated Host in the hand, rather than directly into the mouth;
• Allowing female altar servers
• Married men being ordained permanent deacons

Other alterations have been due to changes of taste: plainer vestments with simpler designs and without lace, churches of non-traditional architecture. Others have been of doubtful legitimacy: eliminating kneelers, introducing certain forms of music, including the use of percussion instruments. Critics see these changes as due to (or leading to) a lack of belief that Jesus becomes really, truly and substantially present under the appearance of bread and wine. Some of them would see the revised liturgy as acceptable if these elements were excluded.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~