validity of the mass of paul vi, on the - deacon ed faulk

8/13/2019 Validity of the Mass of Paul VI, On the - Deacon Ed Faulk

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On the Validity

of the Massof Paul VICopyright 1994, 96, 97

Deaon !d "aul#

On the Validity of the Mass of Paul VI

Key objections to changes to the Mass seem to fall in the following areas:

Use of the vernacular

Changes to the Words of Institution

Vatican II had no authority to change the Mass

The !rotestanti"ation of the Mass

We shall address the issues one at a time#

$se of the Vernaular$f concern to the traditionalists is the use of the vernacular# Their objection stems

from the fact that the Council of Trent decided against the use of the vernacular# %et&s

e'amine the e'act wording of Trent&s (osition to see if we can determine what)

e'actly) their thoughts were# The twenty*second session of Trent dealt with the

sacrifice of the Mass# In the discussion on the vernacular Trent says) Though the

mass contains much instruction for the faithful) it has) nevertheless) not been deemed

advisable by the +athers that it should be celebrated everywhere in the vernacular

tongue#,-ote that this does notprohibit the celebration in the vernacular insome

(laces# -or does it (reclude the use of the vernacular in the future# What the +atherswere saying here is that) given the conditions in .uro(e following the !rotestant

/eformation) the shift to the vernacular was not0advisable#

When !ius V (roclaimed the final structure of the Mass 1which had been (re(ared

by e'(erts since the Council had directed that they do so2 it was to be used in

(er(etuity# That is) the Mass was the normative Mass to be used in all (laces at all

times# Why3 To avoid the im(ression of scandal# In fact) the +athers went so far as to

list a number of things that had been occurring and declare that they were to no

longer occur# In fact) the local ordinaries 1bisho(s2 were charged to (rohibit and

abolish all those things which either covetousness) which is a serving of idols) orirreverence) which can scarcely be se(arated from ungodliness) or su(erstition) a false
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imitation of true (iety) have introduced#4

5et) why did Trent reform the Mass3 6ecause there were those things that had

cre(t into the Mass that no longer reflected the fact that the Mass was the true and

only sacrifice#78o) then) Trent attem(ted to clarify and correct errors that had cre(t

in) some in direct res(onse to the !rotestant reformation) and others over the course

of time# +inally) there was a desire to be able to celebrate the Mass in a consistent

fashion all over the world# 9t that time) it must be remembered) the Mass was offered

in different styles and ways de(ending on where one was#

8o) then) what did Vatican II say of the vernacular3 In Sacrosanctum Concilium

1The Constitution on the 8acred %iturgy2 we find the following) 0since the use of

the vernacular0may freuently be of great advantage to the (eo(le) a wider use may

be made of it0#;The council +athers (rovided a way that the use of the vernacular

could be increased# This reuired a (etition to the , the use of the vernacular in (ublic Masseswas left entirely to the judgment of the e(isco(al conferences 1national conferences

of bisho(s2#

8o) then) what was the (ur(ose of the reforms of Vatican II3 9ccording to

Eucharisticum Mysterium 1Instruction on the Worshi( of the .ucharistic Mystery2 the

(ur(ose was 0to encourage the full and active (artici(ation of the faithful in the

celebration of this mystery#?Clearly) this is in line with the reasons for the reforms

of Trent#

Changes to the %ords of Institution

The ne't area of concern to the traditionalists is changing the words of

institution# If we loo@ at the Tridentine Mass we find that the words of consecration

are as follows:

Hoc est enim Corpus meum. +or this is my 6ody

Hic est enim Calix Snguinis

mei, novi et trni

testamnti: mystrium !"ei:

#ui pro vobis et pro multis

eun"tur in remissi$nem

peccat$rum.

+or this is the Chalice of my

6lood of the new and eternal

covenant: the mystery of faith:

which shall be shed for you

and for many unto the

forgiveness of sins#

We are told that we cannot tam(er with these words because they are the form

of the sacrament# 5et) one as@s) where did these words come from3 If we loo@ at

scri(ture we find that the words of institution are listed in Matthew) Mar@) %u@e) and

, Corinthians# %et&s loo@ at the words we find in these various boo@sA:

Matthe& '6('6)'*

hoc est corpus meum This is my body


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Hic est enim sanguis meus

novi testamnti, #ui pro

multis eun"tur in

remissi$nem peccat$rum

This is my blood of the new

covenant) it will be shed for

many for the forgiveness of

sins

Mar# 14('')'4

hoc est corpus meum This is my body

Hic est sanguis meus novi

testamnti, #ui pro multis

eun"tur.

This is my blood of the new

covenant) it will be shed for

many#

+u#e ''(19)'

Hoc est corpus meum This is my body

Hic est calix novum

testamntum in snguine

meo, #ui pro vobis un"tur.

This cu( is the new covenant

in my blood) it will be shed

for you#

1 Corinthians 11('-)'.

hoc est corpus meum this is my body

Hic calix novum

testamntum est in meosnguine

This cu( is the new covenant

in my blood

9s you can see) the words in scri(ture are different from those found in the

Tridentine rite#


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This is my blood#E8t# ohn Chrysostom refers to the bread 1This is my body2 but

does not refer to the consecration of the wine#=8t# 9mbrose of Milan follows the lead

of 8t# ustin Martyr#,F$ther +athers of the Church considered the epiclesisas the

form 18t# Irenaeus) 8t# Cyril of erusalem2 while still others refer to theprayer o

blessingor what we would call the .ucharistic !rayer# In the anaphora, an early

.ucharistic !rayer from 'he (postolic 'ra"ition, we find the first recorded

.ucharistic !rayer# The words of institution used there are This is my body and

This is my blood which is (oured out for you# -ow) assuming that the .ucharist

was validly confected by these earlier Masses) we must reduce the form to the

words that are found in common# Thus) the form of the .ucharist must be This is

my body and This is my blood# 9s long as these words are said) assuming (ro(er

intention and that the one saying them is a validly ordained (riest) the confection of

the .ucharist ta@es (lace#

6ut) one as@s) where does that leave the rest of the formula as found in the

Tridentine Mass3 Trent tells us that the Mass 0consists (artly of the very words of

the %ord) (artly of the traditions of the 9(ostles) and also of (ious regulations of holy

(ontiffs#,,+urther) we @now that Trent used the Mass as a teaching tool#,48o) with

this in mind) let&s loo@ again at the words of institution as found in the Tridentine

/ite# +irst) the words) +or this is my 6ody) clearly reflects the intent of the %ordG

the change of the 6read into the 6ody and 6lood of esus#


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,=?? there were two changes: a sim(lification of the rubrics 1March 47) ,=??2 and a

new liturgy for


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!rotestant but the culmination seems to be# These changes include:

The removal of the Tabernacle

.limination of @neelers

!riest facing the (eo(le

Married deacons

8im(lified /ites Changes to vestments

/ela'ation of .ucharistic fast

.limination of the +inal Bos(el

Meal or 8acrifice3

9ltar or Table3

Communion under both s(ecies

!rotestants at Vatican II %ay .ucharistic Ministers and

/eaders

Communion in the hand

%et us loo@) then) at each of these ideas to see why it ha((ened#

2he 5eoal of the 2a8ernale

This is) of course) a misnomer# The tabernacle was not remove"so much as it was

remove". That is) it was move" again. What we are tal@ing about is not so much thetabernacle itself) but the reservation of the 6ut where should this one (lace be3 9gain) from the same

source) The (lace in a church or oratory where the 6lessed 8acrament is reserved in

the tabernacle should be truly (rominent# It ought to be suitable for (rivate (rayer so

that the faithful may easily and fruitfully) by (rivate devotion also) continue to honor

our %ord in this sacrament# It is therefore recommended that) as far as (ossible) the

tabernacle be (laced in a cha(el distinct from the middle or central (art of the church)

above all in those churches where marriages and funerals ta@e (lace freuently) and

in (laces which are much visited for their artistic or historical treasures#,E

Clearly) then) the im(etus for this directive is to allowgreater(rivate devotion of

the reserved 6lessed 8acrament# 5et) liturgically) there is another reason for thisre(ositioning# In the %iturgy 1Mass2 we recogni"e the (resence of esus Christ in four

ascending realities# +irst) esus is (resent in the assembly gathered to worshi(,=) ne't

esus is (resent in the (erson of the (riest) esus is (resent in the Word of Bod

(roclaimed to the assembly) and finally esus is (resent in the .ucharist#4F.ach of

these (resents a clearer re(resentation of esus (resent# Thus) to begin Mass with

the .ucharist already (resent removes the growing awareness of esus (resent among

us#

!liination of neelers9ctually) this is not a directive of Vatican II# The (osture during Mass is and
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or e'cessive#4>

Meal or :arifie>

The answer is bothH The Mass was commonly referred to as the


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we will be healed through

9nother charge is that the stone altar of sacrifice has been re(laced by a wooden

communion table# There is nothing in the canons and decrees of Trent that addresses

the substance of the altar at all# The custom in most churches was to ma@e the altar of

stone# +urther) the tradition of long standing was that a relic be (laced in the main

stone of the altar# Vatican II has this to say about the altar: The table of a fi'ed altar

should be made of natural stone this accords with age*long (ractice of the Church

and its own symbolic meaning# -evertheless the 6isho(s& Conference may authori"e

the use of some other generally acce(ted and solid material susce(tible of goodwor@manshi(# The structure su((orting the table may be of any material so long as it

is solid and durable#4E9nd what of relics3 9gain) Vatican II says: The custom of

(utting relics of saints under an altar to be dedicated is to be retained# 6ut it is

im(ortant to verify the authenticity of such relics#4=Thus) the altar is both the altar

of sacrifice and table around which the !aschal 6anuet is served#

Counion under 8oth speies

Trent itself made no (rovision for communion under both s(ecies# In fact) itdeferred the decision to the (o(e#7FTrent did affirm that under either s(ecies one

received the fullness of esus#7,+urther) Trent decided that lay(ersons and clerics

who are not concelebrating are not oblige" to receive from the cu(# -evertheless)

8cri(ture tells us that we are to ta@e) eat and drin@ from it) all of you#74Thus) to

ma@e the sign and symbol more com(lete) Vatican II addresses the issue of the cu()

and (ermitted all to receive from it under limited circumstances#77Trent "i" say that

changes to that rule could be made at a later time#7;5et) what "oes Trent teach3 The

official teaching of Trent is) If anyone says that each and all the faithful of Christ are

by a (rece(t of Bod or by the necessity of salvation bound to receive both s(ecies of

the most holy sacrament of the .ucharist) let him be anathema#7?

Protestants at Vatian II

This is an interesting charge# 5es) there were !rotestants at Vatican II as oicial

observers only#


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discussed in the council to come freely and safely to the council) to remain and

sojourn there and to (ro(ose therein) in writing as well as orally) as many articles as

may seem good to them) to deliberate with the +athers or with those who may have

been chosen by the council and without any abuse and contumely dis(ute with them

they may also de(art when they (lease# We should (oint out that due to

circumstances they never arrived#

+ay !uharisti Ministers and 5eaders

9 major source of scandal for the traditionalist is the use of lay (ersons in the

distribution of communion and the women serving in the sanctuary# 8ince the (ur(ose

of the %iturgy is to allow the faithful to worshi( Bod) to raise their hearts and minds

in (raise to the that was recited for each reci(ient# 8ince there was a single (riest at

most Masses) this necessitated an unduly long delay during which communion was

distributed# In some (laces this was mitigated by using additional (riests to assist

with communion#


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yes#;F6ut) the Church is uic@ to (oint out) the Church&s (rescri(tions and the

evidence of the +athers ma@e it abundantly clear that the greatest reverence was

shown the 6lessed 8acrament) and that (eo(le acted with greatest (rudence#;,

.ventually) only clerics were allowed to carry the 6lessed 8acrament from (lace to

(lace) or to administer it#


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4#Council of Trent) 44nd 8ession) Decrees concerning the things to be observed and

avoided in the celebration of the Mass

7#Council of Trent) 44nd 8ession) Doctrine concerning the 8acrifice of the Mass

;#Vatican II) Sacrosanctum Concilium, N7A 142

?#8acred Congregation of /ites)Eucharisticum Mysterium, N,

A#9ll %atin citations come fromuxta /ulgat E"itionis 'extumauthori"ed by Clement VIII

>#Council of Trent) Ath 8ession 1ustification2) Cha(ter IIE#8t# ustin Martyr)0irst (pology

=#8t# ohn Chrysostom)Homilies on the 'reachery o u"as

,F#8t# 9mbrose of Milan) 'he Sacraments

,,#Council of Trent) 44nd 8ession) Cha(ter IV#

,4#Council of Trent) 44nd 8ession) Cha(ter VIII#

,7#Council of Trent) 4?th 8ession) Cha(ter I) In all things the authority of the 9(ostolic

8ee shall remain intact#

,;#!a(al 6ull 1uo 2rimum) We resolved accordingly to delegate this tas@ to a select

committee of scholars and they) having at every stage of their wor@ and with the utmost

care collated the ancient codices of $ur Vatican %ibrary and reliable 1original or amended2

codices from elsewhere and having also consulted the writing of ancient and a((rovedauthors who have beuethed to us records relating to the said sacred rites) thus restored the

Missal itself to the (ristine form and rite of the holy +athers#

,?#Ibid#

,A#Council of Trent) ,7th 8ession) Cha(ter VI and Canon >

,>#8acred Congregation of /ites)Eucharisticum Mysterium, N?4 citing the ,=,> Code) can#

,4AE) (ar# ,#

,E#8acred Congregation of /ites)Eucharisticum Mysterium, N?7

,=#Mt# ,E:4F: +or where two or three come together in my name) there am I with them#

4F#8acred Congregation of /ites)Eucharisticum Mysterium, N??

4,#Beneral Instruction of the /oman Missal 1B#I#/#M#2) N 4,#

44#B#I#/#M#) N4A4#

47#, Timothy 7:,,

4;#$rigen)Homilies on 3u4e)

4?#Council of Trent) 8ession III) Canon ,>: That the functions of holy orders) from the

deacon to the janitor)*which functions have been laudably received in the Church from the

times of the a(ostles) and which have been for some time interru(ted in very many (laces)*

may be again brought into use in accordance with the sacred canons and that they may not

be traduced by heretics as useless the holy 8ynod) burning with the desire of restoring the

(ristine usage) ordains that) for the future) such functions shall not be e'ercised but by those

who are actually in the said orders and It e'horts in the %ord all and each of the (relates of

the churches) and commands them) that it be their care to restore the said functions) as far asit can be conveniently done) in the cathedral) collegiate) and (arochial churches of their

dioceses) where the number of the (eo(le and the revenues of the church can su((ort it and)

to those who e'ercise those functions) they shall assign salaries out of some (art of the

revenues of any sim(le benefices) or those of the fabric of the church)*if the funds allow of

it)*or out of the revenues of both together) of which sti(ends they may) if negligent) be

mulcted in a (art) or be wholly de(rived thereof) according to the judgment of the $rdinary#

9nd if there should not be unmarried clerics at hand to e'ercise the functions of the four

minor orders) their (lace may be su((lied by married clerics of a((roved life (rovided they

have not been twice married) be com(etent to discharge the said duties) and wear the tonsure

and the clerical dress in church#

4A#, Corinthians ,,:,>*4=4>#8econd Vatican Council) Sacrosanctum Concilium

4E#B#I#/#M#) N4A7#


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4=#B#I#/#M#) N4AA#

7F#Council of Trent) 44nd 8ession) Cha(ter I) Decree concerning the (etition for the

concession of the chalice#

7,#Council of Trent) ,7th 8ession) canon 7) 4,st 8ession) Cha(ter III#

74#Mt# 4A:4A*4>

77#8acred Congregation of /ites)Eucharisticum Mysterium, N74

7;#Council of Trent) 4,st 8ession) Cha(ter II7?#Council of Trent) 4,st 8ession) Canon ,# 8ee also Cha(ter I#

7A#Council of Trent) ,7th 8ession) 8afe*conduct Branted to !rotestants

7>#&Corpus -$mini nostri esu Christi cust$"iat nimam tuam in vitam trnam. (men.&

1May the 6ody of $ur %ord esus Christ (reserve your soul to life everlasting# 9men2

7E#!o(e ohn !aul II)-ominicae cenae, N,,#

7=#8acred Congregation for the Disci(line of the 8acraments)5mmensae Caritas.

;F#8acred Congregation +or Divine Worshi( 18#C#D#W#2)Memoriale -omini.

;,#ibid#

;4#ibid#

;7#!o(e ohn !aul II)-ominicae cenae,N,,#

validity of the mass of paul vi, on the - deacon ed faulk

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