Our Lord Jesus Christ speaks to the world with one voice through His Vicars on earth. A most wonderful account of that continuity of judgment and voice can be found in how all the Popes spoke with one voice on Anglican Orders. You did not have one Pope say the Anglican Orders were valid and another one say they were invalid. With one voice for hundreds of years there was one and only one answer: Anglican Orders are invalid.
In our day an almost perfect carbon copy of the Edwardian Ordinal has occurred in the Ordinal produced by the command of bogus Council Vatican II and promulgated by bogus �pope� Paul VI.
In these days of almost complete apostasy from the Catholic Church We stand nearly alone against onslaughts of those who want to make the Catholic Church non- existent. The night before the Pope received St. Francis and his twelve disciples in an audience he had a vision of a poor man struggling to keep the wall of the Church from falling down. And when he saw St. Francis he united him to the dream, and he approved of his way of life - giving birth to the Franciscan Order. Today a follower of St. Francis, in Our person, must do what that Pope observed in his dream.
Our studies of both the Anglican Ordinal and the Novus Ordo Ordinal bring us to the conclusion that they are so identical that the condemnation given by Our predecessors against the Anglican Ordinal fit exactly to the Novus Ordo Ordinal. Our work in this matter is to demonstrate the fact that the two Ordinals are substantially identical. Hence, We repeat the condemnation set in marble, so to say, by Our Predecessor, Pope Leo XIII. We find Pope Leo XIII�s condemnation, in his letter, Apostolicae Curae, given on September 13, 1896. In Denzinger (Latin and English) it is found in numbers 1963 to 1966. Another objective study of Apostolicae Curae can be found in the Catholic Encyclopedia, copyright 1913 by the Encyclopedia Press, Inc.
With a marvelous divine unity with Our Predecessor, Pope Leo XIII, We give you the Church�s condemnation of both Anglican Orders and now the Novus Ordo Orders. We quote Pope Leo XIII�s condemnation of Anglican Orders (which is now extended by Us to the Novus Ordo Orders) from Denzinger # 1966: So with this inherent defect of form is joined the defect of intention, which it must have with equal necessity that it be a sacrament, ...And so, assenting entirely to the decrees of all the departed Pontiffs in this case, and confirming them most fully and, as it were, renewing them by Our authority, Our own inspiration and certain knowledge We pronounce and declare that ordinations enacted according to the Anglican rite have hitherto been and are invalid and entirely void...
From here on it will be Our task to bring forth the things in the Novus Ordo rites for Holy Orders that make them invalid. Our main source is The Rites, Volume Two, with the imprimatur dated September 1979. Obviously it is an official text.
Our opening argument centers around the Novus Ordo�s definition
of a priest at their mass. We find that definition in the opening
pages of their Missals (when they feel it worthwhile to include it).
In the first Missals they had the following. We give both the Latin
and the English lest there be the accusation that We took a translation
just to get the effect that We wanted. The quotations follow:
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| �Cena Dominica sive Missa est Sacra Synaxis seu congregatio populi Dei in unum convenientis, sacerdote praeside, ad memoriale Domini celebrandum. Quare de Sanctae Ecclesiae locali congregatione eminenter valet promissio Christ: �Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum.� (Matt. XVIII, 29). | �The Lord�s Supper is the assembly or gathering together of the people of God, with a priest presiding, to celebrate the memorial of the Lord. For this reason the promise of Christ is particularly true of the local congregation of the Church: �Where two or three are gathered together in My name, there am I in their mist.� |
To state it mildly Paul VI took a good deal of flak because of the above
definition of the �Mass.� For that reason he had Msgr. Bugnini give
a new definition of the �Mass� for public consumption. Msgr. Bugnini and
Paul VI insisted that the theology in the new definition was the same as
that in the former definition. Thus the second one was produced
to further obfuscate the matter. We now quote the second definition
of their �Mass:�
| Latin | English Translation |
| �In Missa seu cena Dominica populus Dei in unum convocatur, sacerdote praesidente personamque Christi gerente, ad memoriale Domini seu sacrificium Eucharisticum celebrandum. Quare de hujus modi sancte Eccllesiae coadunatione locati eminenter valet promissio Christ: �Ubi sunt duo vel tres congregati in nomine meo ibi sum in medio eorum (Mat. XVIII, 29). In Missae enim celebratione, in qua praesens adest in ipso coetu in suo nomine congretato, in persona ministri, in verbo suo, et quidem substantialiter et continenter sub speciebus Eucharisticis.� | �In the Mass or Lord�s Supper the people of God are called together into one place where the priest presides over them and acts in the person of Christ. They assemble to celebrate the Memorial of the Lord, or Eucharistic sacrifice. Therefore, the promise of Christ: �Wherever two or three are gathered together in my name, there am I in the midst of them,� applies in a special way to this gathering of the local church. For in the celebration of the Mass, in which the sacrifice of the Cross is perpetuated, Christ is really present in the assembly itself which has gathered in his name, in the person of his minister, in his word, and also substantially and continuously under the eucharistic species.� (C.T.S. translation, with some amendments.) |
The first thing that strikes us in the above definitions of the Novus Ordo Mass is that the assembly celebrates the rite, and the priest is merely the president. That is the mind-set for their ordination of the priest and the consecration of the bishop. Hence, the ordained priest is not expected to offer sacrifice, so they do not give him the power consecrate the bread and wine into the Body and Blood of Christ, something We shall prove conclusively later on.
Since the first definition of the Novus Ordo Mass had no mention of the real presence in the Eucharist, that element was added with a vengeance to the second definition, as you see above. Concerning Christ�s presence it gets effusive to the extreme:
�For in the celebration of the Mass, in which the sacrifice of the Cross is perpetuated, Christ is really present in the assembly itself (how wonderfully important!) which has gathered in his name, in the person of his minister, in his word, and also substantially and continuously under the eucharistic species.�The definition has developed a brand new doctrine (heretical of course) in which the assembly is (with the priest present merely as a president) empowered to make Christ present �substantially and continuously under the eucharistic species.�
We now proceed with the ordination and consecration rites themselves. Every sacrament is composed of matter and form. As to the Novus Ordo rites, all of them have the proper matter which is the laying on of hands. The problem lies in the proper intention of the rites, and in that they fail to meet the Catholic standard, just as the Anglican Edwardian rite failed and was from the very beginning condemned by the Church.
On November 30, 1947 Pope Pius XII issued an Apostolic Constitution, �Sacramentum Ordinis.� (AAS 40 [1948], 5-7). The number in Denzinger is 2301. In Sacramentum Ordinis, among other instructions, Pope Pius XII set forth the �essential words� that must be used in the form which the bishop sings or reads after the imposition of hands.
We are aware that the forms used in the Novus Ordo rites for the ordination of the priest and the consecration of the bishop are quite similar to the forms used in the Catholic Apostolic rites. It would be futile to try to prove anything for or against the validity or invalidity of the Novus Ordo rite from a comparison of the two forms. For that reason We go the heart of the matter by proving that the Novus Ordo rites are defective as a whole, and therefore they cannot possibly transmit Orders.
After the matter and form for the ordination of the priest is over in the Catholic Apostolic rite the bishop anoints the hands of the newly ordained priest saying:
�Vouchsafe, O Lord to consecrate and sanctify these hands by this unction and our blessing. R/ Amen. That whatsoever they bless may be blessed, and whatsoever they shall consecrate be consecrated and sanctified, in the name of our Lord Jesus Christ.�Following that anointing the bishop presents the paten with a host and the chalice with wine and water saying:
�Receive the power to offer sacrifice to God and to celebrate Mass for the living as well as for the dead. In the name of the Lord. R/ Amen.�Nowhere in the Novus Ordo rite is there any place where it says: Receive the power to offer sacrifice to God and to celebrate Mass. According to the new Missal he is one who presides over them and acts in the person of Christ.
The next defect in the Novus Ordo rite is the absence of any statement that the newly ordained priest has the power to forgive sins. In the Catholic Apostolic rite, towards the end of the Mass the bishop lays his hands on the head of the newly ordained priest and says:
�Receive the Holy Ghost: whose sins thou shalt forgive, they are forgiven them; and whose sins thou shalt retain, they are retained.�If the Catholic Apostolic rite were given completely, with only the above two elements missing from the rite, We would have to declare in union with Pope Leo XIII the following: �So with this inherent defect of form (bolstered by the total rite) is joined the defect of intention...� and therefore, �invalid and entirely void...� Denz. 1966 again.
The question is proposed whether the Novus Ordo rite makes a true bishop according the Catholic Apostolic rite. Again the answer is no. Here is the reason. Nowhere in the Novus Ordo rite is there anything mentioned that the bishop is to consecrate and ordain. The preface itself after the imposition of hands need not express all these elements, but it is necessary that they come forward very clearly somewhere in the total rite.
In the Catholic Apostolic rite the bishop addresses the priest to become a bishop in the following words:
�A bishop judges, interprets, consecrates, ordains, offers, baptizes and confirms.�Once again, even if this short enumeration were forgotten in the Catholic Apostolic rite there would be no valid consecration. Since it was deliberately withheld in the Novus Ordo rite the condemnation of Pope Leo XIII applies again. The Novus Ordo rite is null and void. It is invalid.
There is a further anomaly in the Novus Ordo rites. As was pointed out above, in the ordination of the priest no mention is made that he has the power to forgive sins. That necessary part of the rite has been removed. However, right in the preface for the making of the Novus Ordo bishop it says: (page 90)
�Through the Spirit who gives the grace of high priesthood grant him the power to forgive sins as you have commanded...�In the Catholic Apostolic rites the power to forgive sins is given in the priesthood rite, and it is naturally presumed present already in the candidate for consecration to the bishopric rite, and therefore it is not even mentioned. We need not make an issue of the Novus Ordo priests not having the power to forgive sin because that power was not mentioned in the rite of ordination. He is not a priest, and therefore he cannot consecrate at a �Mass,� and he cannot give forgiveness of sins in an attempt to administer the sacrament of penance. He is a layman.
It should not be necessary to point out that all those who now receive permission from the Novus Ordo church to say Mass in the Latin language are being fooled. They may have a valid form for their Mass, but when they receive Orders from a Novus Ordo bishop they receive nothing, and therefore all the Masses they say are null and void.
In summation, in the condemnation of Anglican Orders (and now of the Novus Ordo Orders) the principles employed are as follows. It sets forth that �the Sacraments of the New Law, as sensible and efficient signs of invisible grace, ought both to signify the grace which they effect, and effect the grace which they signify.� Although the Church does not judge what is in the mind of the minister, she must pass judgment on what appears in the external rite.
Given for the glory of God
and the exalting of holy Mother Church
by Pius XIII, April 29, 1999
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