The Last Mass of Paul VI: An Autumn Night’s Dream

The Last Mass of Paul VI: An Autumn Night’s Dream

By Tito Casini, severe critic of post-Vatican 2 changes.

Dom Alcuin Reid:

In 1967, [Casini’s] “provocative tract” La tunica stracciata (“The Torn Tunic”), with a preface by a curial cardinal, virulently took to task the cardinal charged with implementing the reform, Giacomo Lercaro, for ‘a perverted application [of the council] detested alike by Catholics and non-Catholics, believers and unbelievers, in the name of piety, unity, concord, art, poetry and beauty.’

­Lercaro’s adept secretary, Fr. ­Annibale ­Bugnini, would describe Casini’s work as ‘defamatory . . . a poisonous attack on . . . and on . . . renewal generally.”

more more more on this key aspect of post-council changes . . .

On dishonest defence of post-Vatican 2 sweeping liturgical changes

By the learned and articulate Fr. Hunwicke.

The claim, explicit or implicit, that these things were ‘ordered by the Council’, is a wantonly and grossly mendacious retrojection. It bears the finger-prints of the Father of Lies himself. Most of the Council Fathers expected a very much more modest reform. That is why only four voted against the draft decree. The Fathers certainly did not anticipate the displacement, however optional, of the Roman Canon — a move which is not even hinted at in the Decree.

Sock-em bust-em.

The new mass: a Protestantizing of Catholic worship

Its architect was explicit on the point.

The Novus Ordo Missae [New Order mass] was introduced in April 1969 by Pope Paul VI. From the start, this new rite was intended to have an ecumenical nature as declared by its chief architect, Fr. Annibale Bugnini in 1965 . . . 

.  . . who made no bones about his slash-and-burn philosophy.

“We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren-that is, for the Protestants.”

From which we gain an idea of where we stand with this general-in-charge of the century’s liturgical wrecking crew.

Pope Paul VI reportedly adopted the Bugnini view:

. . .  the intention of Pope Paul VI with regard to . . . the Mass was to reform the Catholic liturgy in such a way that it should almost coincide with the Protestant liturgy . . .  there was with Pope Paul VI an ecumenical intention to remove, or at least to correct, or at least to relax, what was too Catholic, in the traditional sense, in the Mass and, I repeat, to get the Catholic Mass closer to the Calvinist service  . . .

This is from “an intimate friend” of the pope,  Jean Guitton, referenced in October 1994, in Christian Order.  Paul VI had 116 of Guitton’s books and had made marginal study notes in 17 of them.

Along with mass-Protestantizing came belief changes, argues Michael Davies, prolific traditionalist writer and defender of the Tridentine Latin mass.

When I began work on this trilogy [Liturgical Revolution] I was concerned at the extent to which the Catholic liturgy was being Protestantized. The more detailed my study of the Revolution, the more evident it has become that it has by-passed Protestantism and its final goal is humanism.

Fighting words, to be sure.

Pope Paul VI vs. Bugnini

Bugnini story in nutshell . . .

Catholicism Pure & Simple

By David Martin

If the engineers of the Neo-Reformation were able to advance their plans and bring forth a new Mass for the Church in defiance of centuries of divine guidance, it means they weren’t being watched too carefully. While John XXIII and his men were busy at work preparing for the Second Vatican Council in the years preceding the Council, there lay hidden in the Vatican a secret cabal of liturgical planners whose work would bring discredit to the Church and to the one appointed to lead it, Pope Paul VI.

At the helm was the infamous Msgr. Annibale Bugnini who had long been suspected of conspiracy. He and his clique formed the eye of this ecclesial hurricane that would later uproot the Faith and blow the Barque of Peter off its course.

Bugnini’s work as a liturgist goes back to 1947 when he began a twenty year period…

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Historian Joseph Jungmann in 1948 . ..

Historic historian at that, his work on the Mass a classic, here in general terms about change/reform early in his Mass of the Roman Rite: Its Origins and Development:

The liturgy of the Mass has become quite a complicated structure, wherein some details do not seem to fit very well, like some venerable, thousand-year-old castle whose crooked corridors and narrow stairways, high towers and large halls appear at first sight strange and queer.

How much more comfortable a modern villa! But in the old building there is really something noble. It treasures the heirloom of bygone years; the architectures of many successive generations have been built into its walls. Now these must be recovered by the latest generation.

So, too, in the Mass-liturgy, only a historical consideration of the evolutionary work of the centuries can make possible a proper appreciation.

One of a series of references to this work, with a view to understanding what went into the reform of the Mass — or was meant to go into it, as the case may be.

Reform-minded English Jesuits cleaned house in 1954 and 1971 . . .

Fr. Humwicke tells about it.

A correspondent . . . asks for more information about my statement that the Jesuits burned the relics in the Reliquary Chapel in Oxford’s Catholic Parish Church, Alyoggers. Information is provided in an excellent, erudite, and readable little book called St Aloysius Parish Oxford The Third English Oratory A Brief History and Guide 1793-2000 New Edition by Fr Jerome Bertram, MA, FSA, of the Oratory.

I will lift some bits from Father’s narrative.

Caught up in the thing, these Jesuits went beyond the call of sacred duty:

“In 1954 the Jesuits decided to ‘modernise’ the church. Nearly all the statues and pictures disappeared, as did several memorial brasses to priests and parishioners, and the whole building was painted battleship grey, obliterating all the brilliant colouring of the internal decorations …

In the 1960s came the major changes in the Catholic Church following the second Vatican Council …The parish registers tell their story: whereas in 1959 there were forty one converts received, in 1969 there were but two. The Corpus Christi and other processions were suppressed … The Relic chapel had long been neglected …

Now the collection was dispersed. Most of the actual relics were burnt, the containers thrown away, vestments, including some mitres that had belonged to Pope Pius IX, given away to amateur actors, and the books appropriated away from the parish.

By the end of the 1970s hardly anything remained, and the chapel screen had been scrapped … The cupboards on each side were intended to display the relics and antiquities, and the body of Saint Pacificus, an early Christian martyr, was enshrined beneath the altar. … There were thirty three relics of St Philip Neri, mostly fragments of his clothing, five of St Teresa including her signature, many English martyrs such as part of St Thomas More’s cap, relics of popular modern saints like the Cure d’Ars, mementoes of the three Jesuit boy saints [Aloysius Gonzaga, Stanislaus,
John Berchmans] . . .

many souvenirs of Pope Pius IX, including the pen with which he signed the bull defining the Immaculate Conception in 1854, and a great collection of letters, several from early Oratorian Fathers such as Cardinal Baronius. In addition the collection included vestments, candlesticks, chalices and the like as well as a number of oil paintings and several crystal and marble urns from the Catacombs

All these relics and treasures were destroyed or dispersed in 1971 … “

They must have felt relieved after indulging in their yen for iconoclasm.