Regarding the dilemma, either the Holy Mass of Saint Pius V or the Holy Mass of Paul VI, which we are dealing with here, it would be convenient first to offer two clarifying notes because this issue is very important and delicate, and one can possibly hurt the feelings of those on both sides of the aisle.

            First: Let us establish, from the outset, that the validity and legitimacy of the Novus Ordo Mass of Paul VI cannot be called into question. It is not reasonable to think that God has permitted His Church to introduce within her bosom, for so many years, an invalid Eucharistic Sacrifice.

            A Catholic cannot legitimately dissent from the Hierarchy in such a decisive issue. It is true that the faithful in the Church preserve their own capacity of discernment and judgment, as long as the order of charity and due respect to all is kept. Still, we must also take into account that it is not licit for a Christian to try to impose himself upon the Hierarchy or to attempt any rebellion against it. It is evident that the Hierarchy may be better or worse, untarnished or corrupted; but even in this last case it is still the Hierarchy.[1]

            Second: We do not want to start or to maintain any controversy but only to examine this issue with the greatest serenity and objectivity possible. Therefore, we should concentrate our attention mainly on the facts – not on possible theories or hypotheses or even on mere interpretations of the events, but specifically on the events themselves. Bare and plain facts speak for themselves because they are there for whoever wants to see them.

            Once these two caveats have been made, we have cleared the way to study the reasons upon which those who reject the Latin Mass of Saint Pius V support their position. As for the Holy Mass that came out in the wake of Vatican Council II, or the Mass of Paul VI, there is no question: we have already established beforehand its validity and legitimacy.

            Usually, they do not give satisfactory reasons to justify the furious campaign stirred up against the Traditional Holy Mass. Nevertheless, the fact is that no effort is spared when it comes to raising up obstacles against it or just to impeding its celebration; a great majority of Bishops can be included in that effort, generally offering few or rather no explanations at all.

            Sometimes, their typical argument is that the Traditional Mass would hypothetically introduce division among the faithful. Nevertheless, this argument is not valid because there has always been in the Church –and there are still—a variety and diversity of Rites, and they have never posed any danger to the unity of the faithful. For example, everyone knows the case which the mass media have amply covered and aired with great fanfare these last days: The Catholic Church has received into her bosom a group of numerous members of the Anglican Confession. Because all of them were willing to integrate themselves into the true Church, they have been granted the important condition that they will be able to keep their spiritual patrimony and the rites proper to their Confession.

            The Holy Mass is a real banquet in which the Body and Blood of Our Lord are eaten and drunk to commemorate the Mystery of our Redemption.  But the Holy Mass is more than that; it is especially the Sacrifice in which the death of Our Lord, not being repeated (Heb 7:27;  1 Pet 3:18), is made really present here and now; not in a symbolic way or as a mere remembrance, but in an absolutely real way. It is a mystery made possible because God, overcoming the limits of time and space with His power, makes really present before the faithful that same and only sacrifice, so that they share it and apply to themselves its fruits.

            The Holy Mass being then a true Sacrifice, in order to try to find the reasons which could justify the rejection of the Mass of Saint Pius V (the Extraordinary Rite of the Mass), which many consider to be an obstacle to the Mass of Paul VI (the Ordinary Rite of the Mass), perhaps it is time for a calm analysis of both rites to see to what extent they comply with that essential character of the Mass; even to find out which rite does it in a better and more perfect way.

            And one can reach a conclusion: admitting what has been stated in the First Note of this article as certain and indisputable, it is not difficult to see that the so-called Extraordinary Rite completely fulfills the requisites for the Sacrifice, and in a better and more perfect way than the Ordinary Rite, or Novus Ordo, does; which we are going to see next.

(To Be Continued)