On April 3, 1969, Paul VI replaced the Traditional Latin Mass in the Vatican II churches with his own creation, the New Mass or Novus Ordo. Since that time, the world has been celebrating the New Mass or Novus Ordo in the Vatican II churches which were once Catholic Churches.
Saint Thomas Aquinas, Summa Theologica:
"Now it is clear, if any substantial part of the sacramental form be suppressed, that the essential sense of the words is destroyed; and consequently the sacrament is invalid."
A Sacrament is an outward sign instituted by Christ to give grace. All the Sacraments were instituted by Our Lord, for God alone has power to attach the gift of grace to the use of an outward or visible sign.The Sacraments have been instituted as a special means through which we are to receive the grace merited for us by Christ. As Christ is the giver of the grace, He has the right to determine the manner in which it shall be given, and one who refuses to make use of the Sacraments will not receive God's grace. Each sacrament requires a specific form and matter for them to be valid. The sacraments were instituted by Christ. We cannot invent and make our own words of formula. We cannot do our own thing because the sacraments are sacred. There are specific rules. There are seven sacraments in the Holy Roman Catholic and Apostolic Church:
1. Baptism
2. Confirmation
3. Eucharist (Holy Mass)
4. Penance
5. Extreme Unction
6. Matrimony
7. Holy Orders
A sacrament is said to be valid if it takes place. The Sacrament of the Eucharist (Holy Mass) is valid if the bread and wine become the actual Body, Blood, Soul and Divinity of Jesus Christ. In order for any sacrament to be valid, matter, form, minister and intention must be present. By the "matter" of the Sacraments we mean the visible things, such as water, oil, bread, wine, used for the Sacraments. By the "form" we mean the specific words used in giving or administering the Sacraments.
Pope Eugene IV, Council of Florence, 1439:
“All these sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the sacrament with the intention of doing what the Church does. If any of these is lacking, the sacrament is not effected.”
1. Baptism
2. Confirmation
3. Eucharist (Holy Mass)
4. Penance
5. Extreme Unction
6. Matrimony
7. Holy Orders
A sacrament is said to be valid if it takes place. The Sacrament of the Eucharist (Holy Mass) is valid if the bread and wine become the actual Body, Blood, Soul and Divinity of Jesus Christ. In order for any sacrament to be valid, matter, form, minister and intention must be present. By the "matter" of the Sacraments we mean the visible things, such as water, oil, bread, wine, used for the Sacraments. By the "form" we mean the specific words used in giving or administering the Sacraments.
Pope Eugene IV, Council of Florence, 1439:
“All these sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the sacrament with the intention of doing what the Church does. If any of these is lacking, the sacrament is not effected.”
The seven Sacraments have some things which they all hold in common, and some things which are proper to each one. It is also common to all the Sacraments that a Sacrament is made up of words and physical acts. Now, the words by which the Sacraments are sanctified are called the form of the Sacraments; and the things which are sanctified are called the matter of the Sacraments. Water, for example, is the matter of Baptism; the holy chrism is the matter of Confirmation; and the wheaten bread and wine from the grape is the matter of Eucharist. In each Sacrament there is required a minister, who confers the Sacrament with the intention of doing that which the Church intends. If any one of these three requirements is lacking, the Sacrament is not brought into being. The sacrament is invalid if there is lacking in the due form of the words, or if the matter is not present, or if the minister does not intend to confer the Sacrament.
For a sacrament to be valid, three things have to be present: the correct form, the correct matter, and the correct intention of the minister. Our first example is Baptism.
In Baptism, it must be known that the correct intention of this Sacrament is to do what the Church does, and the correct matter is natural water and the correct form is the very words of Christ: "I baptize thee in the name of the Father and of the Son and of the Holy Ghost."
St. Matthew 28:19:
"Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Unfortunately, not all religious organizations/sects use this form. Some do not use the Trinitarian formula for baptism and thus their baptisms are not valid. In fact, there are many non-catholic denominations that baptize using this invalid formula:
"I baptize you in the name of Jesus."
As a result, the baptisms of these groups are invalid. They need to be re-baptized to become Christians.
Now let us go to the main topic, the Sacrament of the Holy Eucharist. In the Holy Eucharist or Holy Mass, it must be known that the correct intention of this Sacrament is to do what the Church does, and the correct matter is is wheaten bread and wine from the grape mixed with a little water so that the water becomes part of the wine. The water signifies the faithful who are incorporated into Christ. To use other than wheaten bread and wine from the grape cannot be will make the Mass invalid. The correct form of this Sacrament is the very words of Christ:
"This is My Body," and "This is the chalice of My Blood of the new and eternal testament; the mystery of faith; which shall be shed for you and for many, to the remission of sins."
St. Matthew 26: 28:
"For this is my blood of the new testament, which shall be shed for many unto remission of sins."
For a sacrament to be valid, three things have to be present: the correct form, the correct matter, and the correct intention of the minister. Our first example is Baptism.
In Baptism, it must be known that the correct intention of this Sacrament is to do what the Church does, and the correct matter is natural water and the correct form is the very words of Christ: "I baptize thee in the name of the Father and of the Son and of the Holy Ghost."
St. Matthew 28:19:
"Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Unfortunately, not all religious organizations/sects use this form. Some do not use the Trinitarian formula for baptism and thus their baptisms are not valid. In fact, there are many non-catholic denominations that baptize using this invalid formula:
"I baptize you in the name of Jesus."
As a result, the baptisms of these groups are invalid. They need to be re-baptized to become Christians.
Now let us go to the main topic, the Sacrament of the Holy Eucharist. In the Holy Eucharist or Holy Mass, it must be known that the correct intention of this Sacrament is to do what the Church does, and the correct matter is is wheaten bread and wine from the grape mixed with a little water so that the water becomes part of the wine. The water signifies the faithful who are incorporated into Christ. To use other than wheaten bread and wine from the grape cannot be will make the Mass invalid. The correct form of this Sacrament is the very words of Christ:
"This is My Body," and "This is the chalice of My Blood of the new and eternal testament; the mystery of faith; which shall be shed for you and for many, to the remission of sins."
St. Matthew 26: 28:
"For this is my blood of the new testament, which shall be shed for many unto remission of sins."
What Makes The New Mass Invalid???
The problem with the validity of the New Mass comes with the form, those words necessary to confect the Sacrament of the Eucharist. The form necessary to confect the Eucharist in the Roman Rite was declared by Pope Eugene IV at the Council of Florence.
Pope Eugene IV, Council of Florence, Cantate Domino, 1441:
“…the holy Roman Church, relying on the teaching and authority of the apostles Peter and Paul… uses this form of words in the consecration of the Lord’s Body: FOR THIS IS MY BODY. And of His blood: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.“
In Pope St. Pius V’s Decree De Defectibus, we find the same words repeated:
Pope St. Pius V, De Defectibus, chapter 5, Part 1:
“The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament.”
We can see that the same words mentioned by the Council of Florence are declared to be necessary by Pope St. Pius V. This is why all of these words of consecration are bolded in Traditional Roman Altar Missals, and why the Roman Missal instructs priests to hold the chalice until the completion of all these words.
Pope St. Pius V’s teaching states that if the words of consecration are changed so that the meaning is altered, the priest does not confect the Sacrament. In the New Mass the words of consecration have been drastically changed, and the meaning has been altered.
The Correct Form of Consecration In The Holy Mass
Latin | English |
Símili modo postquam coenátum est, accípiens et hunc præclárum Cálicem in sanctas ac venerábiles manus suas: tibi grátias agens, bene ☩ dixit, dedítque discípulis suis, dicens: Accípite, et bíbite ex eo omnes. HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET AETERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM. Hæc quotiescúmque fecéritis, in mei memóriam faciétis. | In like manner, after He had supped, taking also this excellent chalice into His holy and venerable hands He blessed ☩ , and gave it to His disciples, saying: Take and drink ye all of this, FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT, THE MYSTERY OF FAITH; WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. As often as ye do these things, ye shall do them in remembrance of Me. |
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First, the New Mass has removed the words Mysterium Fidei – “The Mystery of Faith” – from the words of consecration. This causes a great problem, because “Mysterium Fidei” is part of the form in the Roman Rite. The words “mysterium fidei” have been declared to be part of the Roman Rite.
Pope Innocent III and the Canon of the Mass also tell us that the words “Mysterium Fidei” were given by Jesus Christ Himself.
Pope Innocent III, Cum Marthae circa, November 29, 1202,
“You have asked (indeed) who has added to the form of words which Christ Himself expressed when He changed the bread and wine into the Body and Blood, that in the Canon of the Mass which the general Church uses, which none of the Evangelists is read to have expressed… In the Canon of the Mass that expression, ‘mysterium fidei,’ is found interposed among His words… Surely we find many such things omitted from the words as well as from the deeds of the Lord by the Evangelists, which the Apostles are read to have supplied by word or to have expressed by deed… Therefore, we believe that the form of words, as they are found in the Canon, the Apostles received from Christ, and their successors from them.”
We must now move to the crushing blow to the validity of the New Mass.
In almost all vernacular translations of the New Mass in the world, the words of consecration read as follows:
FORM OF CONSECRATION IN THE NEW MASS
“For this is my body. For this is the chalice of my blood, of the new and eternal testament. It shall be shed for you and FOR ALL so that sins may be forgiven.”
“For this is my body. For this is the chalice of my blood, of the new and eternal testament. It shall be shed for you and FOR ALL so that sins may be forgiven.”
The words “for you and for many unto the remission of sins” have been changed to “for you and for all so that sins may be forgiven.” The word “many” has been removed and replaced with the word “all.” This huge change invalidates all the New Masses.
First, the word many was used by Jesus to institute the sacrament of the Eucharist, as we see in St. Matthew 26:28: “For this is my blood of the new testament, which shall be shed for many unto remission of sins.”
The words used by Our Lord, “for many unto remission of sins,” represent the efficacy of the blood that Jesus shed. Jesus’s blood is effective for the salvation of many, not all men. In the process of explaining this, The Catechism of the Council of Trent specifically states that Our Lord did not mean “all” and therefore didn’t say it! They are putting words into the mouth of Jesus Christ.
The Catechism of the Council of Trent, On the Form of the Eucharist, p. 227:
“The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind has received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore (our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews and Gentiles. WITH REASON, THEREFORE, WERE THE WORDS FOR ALL NOT USED, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation.”
As we can see, according to The Catechism of the Council of Trent the words “for all” were specifically not used by Our Lord because they would give a false meaning.
St. Alphonsus De Liguori, Treatise on the Holy Eucharist:
“The words for you and for many are used to distinguish the virtue of the Blood of Christ from its fruits: for the Blood of Our Savior is of sufficient value to save all men but its fruits are applied only to a certain number and not to all, and this is their own fault…”
The use of “all” changes the meaning of the form of consecration. No one, not even a pope, can change the words that Jesus Christ specifically instituted for a sacrament of the Church.
Pope St. Pius X, Ex Quo Nono, 1910:
"It is well-known that to the Church there belongs no right whatsoever to innovate anything on the substance of the Sacraments"
Pope Pius XII, Sacramentum Ordinis (# 1), Nov. 30, 1947:
“…the Church has no power over the ‘substance of the sacraments,’ that is, over those things which, with the sources of divine revelation as witnesses, Christ the Lord Himself decreed to be preserved in a sacramental sign…”
Since “all” doesn’t mean the same thing as “many,” the sacrament is not confected in the New Mass.
Pope St. Pius V, De Defectibus, chapter 5, Part 1:
“The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament.”
First, the word many was used by Jesus to institute the sacrament of the Eucharist, as we see in St. Matthew 26:28: “For this is my blood of the new testament, which shall be shed for many unto remission of sins.”
The words used by Our Lord, “for many unto remission of sins,” represent the efficacy of the blood that Jesus shed. Jesus’s blood is effective for the salvation of many, not all men. In the process of explaining this, The Catechism of the Council of Trent specifically states that Our Lord did not mean “all” and therefore didn’t say it! They are putting words into the mouth of Jesus Christ.
The Catechism of the Council of Trent, On the Form of the Eucharist, p. 227:
“The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind has received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore (our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews and Gentiles. WITH REASON, THEREFORE, WERE THE WORDS FOR ALL NOT USED, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation.”
As we can see, according to The Catechism of the Council of Trent the words “for all” were specifically not used by Our Lord because they would give a false meaning.
St. Alphonsus De Liguori, Treatise on the Holy Eucharist:
“The words for you and for many are used to distinguish the virtue of the Blood of Christ from its fruits: for the Blood of Our Savior is of sufficient value to save all men but its fruits are applied only to a certain number and not to all, and this is their own fault…”
The use of “all” changes the meaning of the form of consecration. No one, not even a pope, can change the words that Jesus Christ specifically instituted for a sacrament of the Church.
Pope St. Pius X, Ex Quo Nono, 1910:
"It is well-known that to the Church there belongs no right whatsoever to innovate anything on the substance of the Sacraments"
Pope Pius XII, Sacramentum Ordinis (# 1), Nov. 30, 1947:
“…the Church has no power over the ‘substance of the sacraments,’ that is, over those things which, with the sources of divine revelation as witnesses, Christ the Lord Himself decreed to be preserved in a sacramental sign…”
Since “all” doesn’t mean the same thing as “many,” the sacrament is not confected in the New Mass.
Pope St. Pius V, De Defectibus, chapter 5, Part 1:
“The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament.”
The Invalid Form of Consecration In The New Mass
The New Mass was created in 1969.
Note: In the New Mass, the word “many” has been removed and replaced with the word “all.” In the New Mass, "The Mystery of Faith" was also removed from the form of the consecration. “Let us proclaim the Mystery of faith” is mentioned In the New Mass, not during the consecration but after the consecration. This huge change invalidates all the New Masses.
Tagalog New Mass
"TANGGAPIN NINYONG LAHAT ITO AT INUMIN: ITO ANG KALIS NG AKING DUGO, NG BAGO AT NG WALANG HANGGANG TIPAN, ANG AKING DUGO NA IBUBUHOS SA IYO AT PARA SA LAHAT SA IPAGPAPATAWAD NG IYONG KASALANAN. GAWIN MO ITO SA PAG-ALA-ALA SA AKIN."
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Ipagbunyi ang misterio ng ating pananampalataya.
English New Mass
"TAKE THIS ALL OF YOU AND DRINK FROM IT: THIS IS THE CUP OF MY BLOOD, THE BLOOD OF THE NEW AND EVERLASTING COVENANT. IT WILL BE SHED FOR YOU AND FOR ALL SO THAT SINS MAY BE FORGIVEN. DO THIS IN MEMORY OF ME."
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The mystery of faith.
Cebuano New Mass
"DAWATA KINI UG PANGINOM KAMO NGA TANAN GIKAN NIINI: KAY KINI MAO ANG KALIS SA AKONG DUGO, SA BAG-O UG TUNHAY NGA KASABUTAN, ANG DUGO NGA I-ULA ALANG KANINYO UG ALANG SA TANANG MGA TAWO ARON ANG MGA SALA MAPASAYLO. BUHATA KINI ARON PAGHANDOM KANAKO."
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Kini ang misteryo sa pagtuo.
The changes in the consecration of the wine was made in 1969.
The lyrics in the song ‘Hotel California’ by the Eagles goes as follows:
"So I called up the captain, 'please bring me my wine’ He said,
'we haven’t had that spirit here since nineteen sixty nine (1969).
And still those voices are calling from far away,"
Hotel California is a song about Hell. The Devil, who ultimately authored the song, was referring to the invalidity of the New Mass. The song itself is highly Satanic, but those lyrics are a code to let us know that the New Mass is invalid since the form of the consecration of the wine was changed in 1969 from the original form of Consecration. Paul VI created the New Mass in 1969.