(1) Michael Davies, Institutions Liturgique, Vol. III. A translation of this is available in Studies in Comparative Religion, Summer, 1975; and The Roman Catholic, Vol. II, No. 3, May 1980.

(2) Quoted in Michael Muller, God the Teacher of Mankind, St. Louis: Herder, 1885.

(3) Alphonse de Liguori, The Holy Mass, London: Denzinger, 1887.

(4) St. Leonard of Port Maurice, The Hidden Treasure, Ill: TAN, 1982.

(5) Dr. Nicholas Gihr, The Holy Sacrifice of the Mass, St. Louis: Herder, 1929.

(6) Dr. Nicholas Gihr, op. cit. The Liturgy of the Apostle James can be found in The Anti-Nicene Fathers, Mich: Eerdmans, 1967.

(7) The describe the efficacy of the bread and wine used in their services in a wide variety of ways. Some admit that Christ is 'subjectively’ present for the worshiper, but all deny any objective 'Presence’ independent of the worshiper.

(8) The Anglicans and Lutherans say the Nicene Creed. The statement however is taken from 'The Thirty-nine Articles’ to which the Anglican and Episcopalian Churches demand assent.

(9) Nicholas Gihr, op. Cit.

(10) ex opere operatio – literally 'by its own power’. The defects of the priest or communicant do not affect its power except as explained in the text.

(11) Confessions, I, 9, c. 11-12.

(12) Ad. Tanquerey, A Manual of Dogmatic Theology, N.Y.: Desclee, 1959.

(13) Rev. Greg. 1937, p. 79.

(14) A.M. Henry, O.P., Introduction to Theology, Vol I., Chicago: Fides, 1954.

(15) The Apostles established different Masses in different parts of the world – all with the same essential core. (Revelation comes to us from the Apostles as well as from Christ.) Many of these have been translated into other languages such as Arabic, Coptic, etc. Thus it is that the Church recognizes some 76 different 'rites’ as valid.

(16) The reasons for the creation of the new mass will be discussed in the next chapter.

(17) Quoted by Patrick H. Omlor, Interdum, issue No. 7, Menlo Park, Calif., 1970. He also quotes Muratori (1672-1750) who The Catholic Encyclopedia (1908) describes as 'one of the greatest scholars of his time’ to the effect that 'in ancient times, although the liturgy of the Roman Mass was observed generally in the churches of Italy, France, Germany, Britain and other countries, yet there was no small variety in their Missals; but this did not affect the substance of the mystery, or the chief and essential rites of the Mass. The difference ran in adding collects, sequences, and special feasts which each Bishop might insert in his own Missal. But to change the sacred words of the Canon was a crime.’

(18) Fr. Louis Bouyer, The Decomposition of Catholicism, Chicago: Fransciscan, 1969. Prior to Vatican II Father Bouyer gave his full support to the Liturgical revolutionaries. After he saw their new mass – the Novus Ordo Missae – he stated 'the present situation in Catholic worship has merely gone the same road as the east traditional and must undisciplined aspect of Protestantism.’

(19) Paul VI stated that 'in no different way did our holy predecessor Pius V make obligatory the Missal reformed under his authority, following the Council of Trent’ (Custos quid de nocte). Post-Conciliar defenders often state that changes were made in the Mass after the Council of Trent. This is false. There were four minor corrections made necessary by the carelessness of printers or reference to original texts. One has only to examine the so-called 'reforms’ of Popes Clement VIII and Urban III to see that they have absolutely nothing in common with the 'reforms’ of Paul VI. Similarly, Pius X made a revision, not of the text, but of the music, in order to bring the Gregorian Chant back into usage.

(20) A 'Constitution’ is defined as 'an irreformable statement of what the Church’s belief is’ (Louis Bouyer, The Liturgy Revived), and 'the binding force of a pontifical constitution is… beyond question’ (The Catholic Encyclopedia, 1908).

(21) Quo Primum does not forbid a Catholic from attending a Mass of the Eastern rite, though Canon law required that the faithful remain within one rite (and remain attached to a single parish church) unless special circumstances prevailed. Church law since Vatican II allows people to go to any Church they wish (providing it isn’t traditional); and thus they are free to pick from a spectrum of conservative to liberal Novus Ordos.

(22) The so-called 'Mass of the Indult’ is the Mass of John XXIII and not, as is usually claimed, the traditional Mass as codified by Pius V. Some have referred to it as the 'Mass of the Insult’. Those interested in a comparison between these two Masses are referred to The Roman Catholic, Vol VI, No. 8, Sept. 1984.

(23) Quoted in Gaby, Le Sacrifice dans l’ecole Francaise de Spirituality, Paris, 1951.

(24) Canon George d. Smith, The Teaching of the Catholic Church, N.Y.: Macmillan, 1949

(25) Dangle Rock, D.D., … Holy Sacrifice of the Mass, London: Booker, 1883.

(26) This is not unrelated to the Platonic conception of 'recollection’.

(27) During the Reformation in England, altars were destroyed and replaced with wooden tables. Altar stones were incorporated into church steps to force the faithful to walk on them when entering the churches (F. G. Lee, The Church under Queen Elizabeth, London: Baker, 1896). As for the post-Conciliar Church, it has spared no expense in tearing up altars and replacing them with tables. While some of the traditional regulations are still recommended, they are no longer mandatory and hence are ignored with impunity. For example, in the traditional Church an altar stone or its equivalent was mandatory. Now, 'an altar stone containing the relics of the martyrs is to be commended but is optional’ (General Instruction to the New Roman Missal). Traditional rubrics required that the alter be covered with three clean and blessed linen cloths which symbolized the members of the Mystical body as well as the shroud in which Christ was wrapped before being placed in the tomb. Now, only one, and not necessarily linen, is required. Former regulations demanded two lighted candles on the altar at the time of the low Mass, and these made of beeswax for the wax extracted by bees from flowers symbolized the pure flesh that Christ received from the Blessed Virgin. It is no longer necessary to have candles of any kind on the altar. (The use of six candles at High Mass represented the incorporation of the Jewish Manorah into the Christ’s sacrifice. The seventh light is Christ Himself.) The Crucifix, which formerly always had to be present on the altar before the priest, is now, according to the rubrics, only required to be 'near by’.

(28) The post-Conciliar rite, is described as a 'Supper’, takes place on a 'table’, around which the faithful are said to 'gather’. The Chalice is not referred to as a 'cup’. These are all Protestant ways of denigrating the sacrificial character of the Mass. The new rite was also created by individuals whose names we know.

(29) Dom Gueranger, Institutions Liturgique, op. Cit.

(30) St. Alphonsus de Liguori, Dignity and Duties of the Priest or Selva, London: Benzinger, 1889.

(31) Father Dennis Fahey, The Mystical Body of Christ and the Reorganization of Society, Dublin: Regina, many editions. The faithful can survive without the sacraments, as indeed the Japanese Catholics did for some 300 years. At the end of this period however, they immediately recognized the priests who came to them. The desert fathers also went for years without receiving the sacraments. However, the ordinary means of sanctification are the sacraments of the Church and the faithful have the right and the duty to receive them without having doubts about their validity.

(32) Quoted in Father Hartman Grisar’s six volume study on Luther, Herder: St. Louis, 1917. As to the collapse off the Church, consider the following: 'in Europe, 39 of the population still officially calls itself Catholic, and 25 in the United States. But the hard core of 'practicing’ Catholics is growing ever smaller both in the Old World and in North America. A priest of the populous periphery of Rome said last month that the percentage of practicing Catholics in his parish is only a bit more than 2 of those registered as Catholics. In France there are some who speak of a 'terminal crisis’ of Catholicism.’ (30 Days, March 1989).

(33) Quoted in Michael Davies, Cranmer’s Godly Order, Devon: Augustine, 1976.

(34) While they were said to be only 'observers’, and indeed such was claimed by the post-Conciliar Church (La Documentation Catholique, July 4, 1976), the fact remains, that as Cardinal W. W. Baum said, 'they are not simply there as observers, but as consultants as well, and they participate fully in the discussions on Catholic liturgical renewal. It wouldn’t mean much if they just listened, but they contributed’ (The Detroit News, June 27, 1967). Michael Davies gives much more ample evidence of their participation in his Pope Paul’s New Mass.

(35) Le Monde, Paris, November 22, 1969.

(36) Michael Davies, Pope Paul’s New Mass, Texas: Angelus, 1980.

(37) Notitiae, April, 1974. If Bugnini was primarily responsible for its creation, it was Paul VI who was totally responsible for its implementation.

(38) They are 're-ordained’ in the post-Conciliar Church but encouraged to use their own rites because their congregations are used to them. Even Cardinal Newman admitted that 'Catholic and Protestant modes of worship represent radically different beliefs’ (Loss and Gain).

(39) La Croix, Paris, May 20, 1969.

(40) B. M. Pawley, Rome and Canterbury through our Centuries, London, 1974.

(41) Quoted by Michael Davies, op. Cit.

(42) Twin Circle, Oct. 23, 1973.

(43) This is to ignore the fact that the Mass was established by Christ over 300 years before the Bible came into existence.

(44) According to Michael Davies, 'a priest placed what he claimed was documentary evidence proving that Mgr. Bugnini was a Mason in the hands of the Pope himself and warned that if drastic action was not taken, he would be bound in conscience to make the facts public.’ What followed was the 'exile’ of Bugnini and the dissolving of the congregation. Michael Davies, having investigated the evidence, is willing to stand warrant for its truth. (Pope John’s Council, Devon: Augustine, 1977). No wonder the new mass is little more than a 'Masonic meal’.

(45) Cf. C. W. Leadbeater, The Science of the Sacraments, and an excellent discussion in The Remnant, March 16, 1981. Leadbeater:. actually wrote a new mass, but the Novus Ordo Missae goes much further than his creation in the direction of Freemasonic conceptions.

(46) Published for the Church of South India by the Christian Literature Society (P.O. Box 501, Park Town, Madras). The purpose of this rite was to allow a variety of different Protestant sects to worship together. Taize is a Lutheran community in France. Taize currently uses the Novus Ordo Missae.

(47) Abbe Didier Bonneterre, Le Mouvement Liturgique, Switz: Fideliter, 1980.

(48) 'Pope Pius XII… did not understand the real nature of the 'Liturgical Movement’. The most dangerous membersof this organization were covered over and protected by the highest dignitaries of the Church. How could the Pope suspect these experts, so much praised by cardinals Bea and Lercaro, were in fact the most dangerous enemies of the Church?’ The abbe Bonneterre, op. cit.

(49) For Bugnini’s Freemasonic affiliations see note Note. 43. For Freemasonry and the Church see Monseigneur Jouin, Papacy and Freemasonry, and Cardinal of Chile, The Mystery of Freemasonry Unveiled, both from Christian Book Club of America: Hawthorne, Calif. To quote one of Freemasonry’s authorized spokesmen, F. Limousin: 'Freemasonry is an association… an institution… so it is said… but it is not that at all. Let us lift up the veils risking even to evoke numberless protestations. Freemasonry is a Church: It is the counter-Church, counter-Catholicism: It is the Other Church – the Church of Heresy and Free thought. It is opposed to the Catholic church… The first church… The Church of dogmatism and of orthodoxy.’

(50) He was the individual at Vatican II who first spoke out against the prepared schemas and selected appointees. Archbishop Lefebvre among others have identified him as a Freemason.

(51) It should be remembered that Pius XII was both elderly and sick. This is three years before his death. Surrounded with like minded individuals and with the revolutionary Cardinal Bea as his confessor, it is not surprising that he gave into these innovators.

(52) Previous attempts at introducing St. Joseph’s name into the Canon had been rejected. Pius VII on being pressed to do this answered 'Negative quod additionem nominis S. Joseph Sponsi B.V.M. in Canone.’ (Urbs et Orbi decree, Sacred congregation of Rites, Sept. 16, 1815.)

(53) Documents on the Liturgy 1963-1979 Conciliar, Papal and Curial Texts, Minn: Liturgical Press, 1982. This is perhaps the most valuable single source of information about launching the Reform.

(54) This intervention was the height of hypocrisy. It enabled people to see him as a defender of orthodoxy when he is totally responsible for the introduction of the new 'mass’. Most of the faithful failed to notice the minor changes in Eucharistic Prayer No. 1 that brought it into line with Protestant theology.