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Twenty Reasons To Avoid The Motu Proprio Mass

(And To Attend the Non-Indult Traditional Mass Instead)

1. By attending a motu proprio Mass, a person implicitly shows that he

accepts the new mass because the motu proprio Mass is allowed only

under this condition.1 Here is a hypothetical example to illustrate the

point: Suppose a rich man announced that he would distribute free food in

the town plaza, but he invited the participation of only those persons who

acknowledge that the devil is God. By his presence, while silently

participating in this food giveaway, a person implicitly indicates his

agreement that the devil is God.

2. The motu proprio Mass is offered by priests who commit the

sacrilege2 of offering the new mass.3 Would you attend the motu proprio

1 For example, Pope Benedict XVI wrote in his July 7, 2007 letter: “Needless to say, in

order to experience full communion, also the priests of the communities adhering to the

former usage cannot, as a matter of principle, exclude celebrating according to the new

books. The total exclusion of the new rite would not in fact be consistent with the

recognition of its value and holiness.” And again: “[T]he new missal will certainly remain

the ordinary form of the Roman rite … on account of the juridical norms”.

Further: “The faithful who ask for the celebration of the forma extraordinaria must not in

any way support or belong to groups which show themselves to be against the validity or

legitimacy of the Holy Mass or the Sacraments celebrated in the forma ordinaria ….” Para.

19, May 13, 2011 Instruction “Universae Ecclesiae” on the implementation of the Motu

Proprio “Summorum Pontificum.”

Cardinal Camille Perl, Secretary of Ecclesia Dei Commision: “In the original document

granting permission for the traditional Latin Mass, Quattuor abhinc annos of 3 October

1984, the Church made a condition for the concession of the use of the 1962

Roman Missal that one must not “call into question the legitimacy and doctrinal

exactitude of the Roman Missal promulgated by Pope Paul VI in 1970.” While the

other conditions required by that document have been modified in the light of the Apostolic

Letter Ecclesia Dei of 2 July 1988, that first condition retains its full effect. Those

who are unwilling to recognize the legitimacy and doctrinal exactitude of the

present Roman Missal are not entitled to the celebration of the so-called

"Tridentine" Mass. This is a very serious and non-negotiable matter.” Quoted in:

http://www.sspx.org/motu_proprio/legitimacy_of_quo_primum_today.htm

2 A “sacrilege” is the “irreverent treatment of the sacred”. Summa, IIa IIae, Q.99, a.1.

This definition certainly fits the new mass because it is inherently harmful to souls and to

the Catholic Faith.

3 See, e.g., Pope Benedict XVI's July 7, 2007 apostolic letter, Summorum Pontificum,

Art. 2, requiring use of the new mass on some days.

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Mass offered by a priest who also offers a Black Mass? If not, then why

accept a priest who ever offers the sacrilegious new mass?

3. The motu proprio Mass is offered only by priests who refuse to

condemn the worst religious errors infecting the Church in our

times. If the Catholics of the Fourth Century were right to follow St.

Athanasius and avoid priests who refused to condemn Arianism (even though

they offered the very same Mass), then we should not attend motu proprio

Masses, which are offered only by priests who refuse to condemn the main

religious errors infecting the Church in our times!

4. If a person attends a motu proprio Mass in a church that is also used

for the new mass, then he willingly uses for worship, a place which is

also set aside for the commission of sacrilege. A place used for sacrilege

is far more unfitting for Divine worship than a “neutral” place not set aside

for Divine worship.

5. By attending a Mass set up under the pope’s 7-7-07 motu proprio, a

person implicitly affirms the falsehood that the pope’s motu proprio

(or the 1984 or 1988 indults) is/was needed for the traditional Mass.

6. When the traditional Mass and the new mass are both offered in one

church, people entering that church for the traditional Mass will

give the impression that they also attend the new mass, because it is

reasonably foreseeable that they will be seen entering the church by persons

who will not take note of the time of entry. (This foreseeable scandal is

similar to that caused by persons attending an innocent bingo game in a

location shared with a business offering pornographic entertainment, even if

the bingo game occurs at a time when that porn entertainment is not offered.)

7. For hosts not consecrated at that particular motu proprio Mass, it

might be unknown if they are valid and whether their consecration

occurred in a sacrilegious new mass.

8. The priests offering the motu proprio Mass come from the conciliar

church. Their ordinations might be doubtful.

9. By attending a motu proprio Mass (the “extraordinary form”), a

person implicitly shows that he accepts the new mass (the “ordinary”

form) as good. The new mass cannot be the “ordinary” option (or even an

option at all), unless it is good.

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10. Attending the motu proprio Mass cuts you off from the

uncompromising doctrine and sermons of heroic traditional priests

who offer the non-motu proprio Masses.

11. Attending the motu proprio Mass causes the gradual tendency to go

to the motu proprio priests for the new rite of confession and other

new sacraments (each of which has conciliar “taint” and other

serious problems).

12. Attending the motu proprio Mass makes other conciliar compromises

easier and more likely, e.g., recitation of the “Luminous” mysteries of

the rosary.

13. Attending the motu proprio Mass makes you comfortable with other

aspects of the novus ordo milieu, e.g., conciliar church architecture,

with a detached tabernacle and a Protestant/conciliar table instead of an

altar, to emphasize the mass as a meal (as Luther and Cranmer did).

14. Attending the motu proprio Mass causes a gradual tendency to view

the motu proprio priests as a source of good advice. Thus, you will get

advice from priests who consider the new mass and Vatican II to be

good and consider uncompromising traditional Catholics to be in schism.

15. Donating money at a motu proprio Mass financially promotes

harmful conciliar causes. Even when your donations are stated to be for a

particular unobjectionable cause (such as paying for a new roof on the

church), such donations still indirectly promote harmful causes because your

donations free up other money to be used to promote those harmful causes.

(This indirect effect is similar to donating money to a Protestant organization

which both teaches classes in Protestantism and also teaches cooking classes.

If you donate money with the stipulation that your money be used only for

cooking classes, your donation merely frees up other money to be used to

teach Protestantism.)

16. When one attends the motu proprio Mass, he fails to give his moral

and financial support to non-motu proprio priests who are

courageously fighting for Catholic tradition. You advance the conciliar

goal of siphoning-off support from those uncompromising priests.

17. Priests offering the motu proprio Mass are often so far from a

Catholic mindset that they often prefer the new mass and offer the

motu proprio Mass only because they are assigned to do so.

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18. Attending the motu proprio Mass will affect who you associate with

(and, if you are looking for a spouse, will affect who you marry). All

of us need the help of strong Catholic friends, to aid us in living the

traditional Catholic life more fully. If you attend the motu proprio Mass,

your friends (and future spouse) will have the motu proprio mindset, of

accepting the new mass as good, accepting the conciliar teachings as true,

and rejecting the uncompromising (non-motu proprio) traditional Mass,

traditional Faith and traditional Sacraments. The influences upon you will

be motu proprio friends at a conciliar parish.

19. Attending the motu proprio Mass is to knowingly walking into a trap

set by (and candidly disclosed by) the conciliar Catholic hierarchy.

The pope and cardinals have clearly said that they continue on the course of

post-conciliar errors and that these motu proprio Masses are designed to

integrate traditional Catholics into the conciliar church. See, e.g.,

http://www.zenit.org/article-32593?l=english (Vatican calling the traditional

Mass an “ecumenical bridge” and outlining the plan for using it as a step to

blending the new mass and the traditional Mass) &

http://www.catholicnews.com/data/stories/cns/1101922.htm.

As Pope John Paul II admitted: “The Holy See has granted... the faculty of

using the liturgical books in use in 1962... It is very evident that, far from

seeking to put a brake on the application of the reform undertaken after the

Council, this concession is destined to facilitate the ecclesial

communion of people who feel themselves attached to these liturgical

forms.” Audience of Sept 28, 1990 to the Benedictine Monks of Le Barroux.

L'Osservatore Romano (French edition), Oct 2, 1990, No. 40 (emphasis

added).

As admitted by Cardinal Mayer, former president of the Ecclesia Dei

Commission: “There are grounds to hope that, with the concerted efforts on

the part of all concerned a substantial number of priests and seminarians

will find the strength to renounce a 'state of mind' which until now was full of

prejudices, of accusations and of disinformation... We have good reason to

believe that the charity with which the priests coming from Archbishop

Lefebvre and returning into the Church will be received, will contribute

greatly to the fulfillment of this hope that, following them, numerous faithful

whom they had served up till then, would also return into the ecclesial

communion (with the Conciliar Church) through their mediation.

Sometimes a temporary solution may be necessary, such as allowing

them the possibility of celebrating the Holy Mass [of Pope St. Pius

V].” See, Letter of Cardinal Mayer to Msgr. May, L'Homme Nouveau, March

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19, 1989 (emphasis added), quoted at:

http://www.sspx.org/motu_proprio/attendance_at_the_indult_vanes.htm.

Thus, when traditional Catholics choose a motu proprio Mass, they

knowingly accept the conciliar hierarchy’s bait and assume they will be able

to discern and reject the accompanying conciliar poison. This is like a person

knowingly eating pieces of a poisoned apple pie because he assumes that he

will never fail to recognize (and avoid) the poison. By attending the motu

proprio Mass, one is wagering his eternal salvation that he can outsmart the

conciliar Catholic hierarchy, in his discernment.

20. Advice of two authorities:

Archbishop Lefebvre wisely warned that it is better to go to no Mass

than attend or support such an approved Latin Mass. See, Fr. Peter

Scott’s Angelus Magazine Q & A, ¶6, “What's Wrong With The Latin Masses

Approved By The Bishop?”

“The motu proprio Mass, like the indult Mass, is therefore not for

traditional Catholics.” See, Fr. Peter Scott Q & A “Can the faithful assist

at the traditional Masses celebrated in virtue of the Motu proprio of Pope

Benedict XVI of July 7, 2007?”