The Catholic Church has drawn up three Eucharistic prayers just for children and very young people.
The notion of the Mass being the sacrifice of the cross is not clearly mentioned.
In the first prayer, God is asked to care for everybody who is sick or in sorrow. “Remember everyone who is suffering from pain or sorrow.” But God cannot help everybody if some deserve what they suffer. The God of this Mass is a God who does not punish and so does not seriously condemn sin. In that case, the notion of Jesus paying for our sins would be nonsense.
There are two Eucharistic Prayers for Reconciliation. One of them is the most unCatholic of the Eucharistic Prayers.
It is the Eucharistic Prayer for Reconciliation II.
It’s first error is the theme of humanistic benefit captured perfectly in this quote, “Your Spirit is at work when understanding puts an end to strife, when hatred is quenched by mercy and vengeance gives way to forgiveness. For this we should never cease to thank and praise you”. It is for the more important things that one should be eternally grateful for. God claims to be the most important thing in our lives so it is reconciliation with him that we must be forever thankful for and not reconciliation with one another. The prayer conflicts with Christ’s command to love God with all one’s strength. It is man-centred and not God-centred. A Mass celebrated by a priest who is inclined that way is invalid. He does not have the proper intention to celebrate the Mass right. He may intend to give grace but grace that misleads.
This Eucharistic Prayer is unique because of instead of asking God to make the gifts become the body and blood of Jesus it simply says, “We ask you to sanctify these gifts by the power of your Spirit, as we now fulfil your Son’s command”. It is prayed, “Fill us with his Spirit through our sharing in this meal”. This Eucharist is a meal. If it is a sacrifice with the same value as Calvary then it is wrong to concentrate on the meal aspect instead of what is more important. When people go to take communion that is enough to show that it is a meal.
The sacrifice offered is the “sacrifice of reconciliation”. This gift has been given to us. Reconciliation is offered not the offering Jesus made on the cross.
Prayers for the dead are completely dropped from this canon. There are no prayers to the saints.
The prayer can be recited by a Protestant who regards the Catholic Church and the pope as brethren in Christ.
The New Mass is heresy. Even if only one of its rites is heresy the whole thing is heresy when you are obliged to use the whole liturgy as if it were a whole. By using one of the Masses you are saying that it is all authorised and in concord with the designs of the Holy Spirit.
The Church used to teach that it is wrong to attend the Masses of heretics and schismatics except for a grave reason. Today, the pope and his Church are schismatics for they have left the Catholic Church by way of automatic excommunication. To attend their Masses is to encourage their turpitude. One would have more respect for the Mass by staying in the house and reading a good Catholic book and praying. God says he gives graces to compensate those who cannot go to Mass. There is no justification.
In 1984, the Church, or rather the Congregation for Divine Worship, permitted the celebration of the Latin Mass under strict conditions. Such a Mass is called the indult Mass. To celebrate it a priest had to have permission. This means the Church is saying that it is not right to celebrate it freely though it is. To celebrate under such circumstances is to understand that it is an exception which is evil. To celebrate it is to recognise the New Mass. The new law is a bait to lure traditionalists into the errors of the pope’s new religion which makes it wrong for them to support it.
Apologetics and Catholic Doctrine, Book 2, Most Rev M Sheehan DD, MH Gill & Son, Dublin, 1954
Apologetics for the Pulpit, Aloysius Roche, Burns Oates & Washbourne Ltd, London, 1950
Born-Again Catholics and the Mass, William C Standridge Independent Faith Mission, North Carolina, 1980
Catholicism and Fundamentalism, Karl Keating, Ignatius Press, San Francisco, 1988
Confession of a Roman Catholic, Paul Whitcomb, TAN, Illinois, 1985
Critiques of God, Edited by Peter A Angeles (Religion and Reason Section), Prometheus Books, New York, 1995
Documents of the Christian Church, edited by Henry Bettenson, Oxford University Press, Oxford, 1979
Eucharist, Centre of Christian Life, Rod Kissinger SJ, Liguori Publications, Missouri, 1970
Fifty Years in the Church of Rome, Fr Charles Chiniquy, Chick Publications, Chino, 1985
Is Jesus Really Present in the Eucharist? Michael Evans, Catholic Truth Society, London, 1986
Handbook to the Controversy with Rome, Vol 2, Karl Von Hase MD, The Religious Tract Society, London, 1906
Living in Christ, A Dreze SJ, Geoffrey Chapman, London-Melbourne, 1969
Martin Luther, Richard Marius, Belknap Press of Harvard University Press, Cambridge, Massachusetts, 1999
Radio Replies, Vol 2, Frs Rumble and Carty, Radio Replies Press, St Paul, Minnesota, 1940
Roman Catholic Claims, Charles Gore, MA, Longmans, Green & Co, London, 1894
Salvation, The Bible and Roman Catholicism, William Webster, Banner of Truth, Edinburgh, 1990
Secrets of Romanism, Joseph Zaccello, Loizeaux Brothers, New Jersey, 1984
The Catechism of the Catholic Church, Veritas, Dublin, 1995
The Early Church, Henry Chadwick, Pelican, Middlesex, 1987
The Mass, Sacrifice and Sacrament, William F Dunphy, CSSR, Liguori Publications, Missouri, 1986
The Primitive Faith and Roman Catholic Developments, Rev John A Gregg, APCK, Dublin, 1928
The Student’s Catholic Doctrine, Rev Charles Hart BA, Burns & Oates, London, 1961
This is My Body, This is My Blood, Bob and Penny Lord, Journeys of Faith, California, 1986
Why Does God…? Domenico Grasso SJ, St Pauls, Bucks, 1970
The Web
Transubstantiation, Is it a True Doctrine?
The Amplified Bible


No Copyright