NOTE:  Nothing herein contained, or in associated documents, should be construed as portraying or implying that either the Tridentine Mass ² or the Mass of Pope Paul VI should be considered as being invalid by reason of form alone.  The intent of a priest celebrant united with the general intent of the Church, to do as Christ did and was commanding at the Last Supper, lends validity to the Holy Mass –even if not fully according to the will of God and demonstrates a renunciation of faith in Jesus by knowledgeable members of the Church hierarchy– regardless of variations or adjustments in wording as now exists or as is being suggested apart from the necessary words of consecration by a morally ordained priest.

Ecumenism ³ a Priority of My Pontificate, John Paul II Affirms
He Hopes That Negative Words Can Be Purged from Dialogue
VATICAN CITY, NOV. 13, 2001 (Zenit.org).

        Exactly how long Karol Wojtyla has intended to promote a perceived open-ended elasticity of Catholic Church doctrine as an instrument of unifying religions is unknown. It is however clear that he has sacrificed the practice of faith based truth and Church wisdom for a misleading and spiritually destructive approach to uniting all religions under one banner. He has kissed the Muslim holy book, the Koran; prayed at the Jews Wailing Wall; allowed a bare breasted woman to read at Mass in his presence; has not opposed the desecration of the Holy Eucharist by disciplining the priest who gave Jesus to pro abortion President William Clinton (a Baptist); and otherwise has in one way or another made creditable many Christian and non-Christian religious beliefs that are clearly at variance with the Catholic Faith.
        One who speaks in a manner that relates to truth while at the same time by omission of discipline or through other forms of false direction allows known evil to exist and grow in the Church –in the service of a one world religion (a conglomerate supporting the position of a one-world-government)– is an instrument of Freemasonry.
        Anyone of sound reasoning ability understands that attempts at "ecumenical" dialog is a sham. The true teachings of the Catholic Church cannot be compromised regardless of John Paul's efforts at doing so. Even with the approval of numerous cardinals and bishops –many or most of whom are Freemasons, homosexuals, adulterers, or fornicators who oppose the teachings of the Old Testament (that Jesus personally attested to the validity of (Matthew 5:18), including unchangeable directives for Capital Punishment– the content of the faith cannot be altered.
        Wojtyla does not accept the witness of Jesus that clearly demonstrates that one must present the truths of faith in a manner that brings opposition by non-believers (Matthew 5:10ff). Jesus carried this position to the cross but John Paul II prefers the peace of humanism to eternal salvation. ("Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword." – Matthew 10:34)
        Only when enough people of faith are willing to stand opposed to heresy within the Church will there be a sufficient faith witness to cause the Word of God to be believable to unperceptive men otherwise open to truth. The hypocrisy currently prevalent in the teachings of the Church hierarchy is clear to reasonable men of all faith perspectives.

        The liturgy of the Eucharist, including the Eucharistic prayers, are presented in their present form and then adjusted within context. There has been no attempt to change the outline or the general content concerning the presentations as earlier conceived. This critique is only intended to suggest corrections concerning what is seen to be legitimate concerns regarding the current forms. There is no intention to infer that other changes or modifications cannot or should not be made. There is no intent to acknowledge the current liturgy as being complete according to God's will.

1. ordinary refers to those parts of the Mass that are common to every Mass.
   The Eucharistic Prayers are variables and reflections on them are linked.
   
2. A grave concern regarding the Tridentine Mass is that the Consecration is said silently allowing a corrupt priest to invalidly consecrate. Tridentine Mass enthusiasts should reflect on the original consecration. When Jesus consecrated the bread and wine during His Last Supper (the necessary Passover preparatory meal) He did so in a clearly audible manner while facing those who would be His assistant priests and/or otherwise participating as a priestly people. The concept of priestly people, as found in Exodus 19:5-6, finds fullest meaning through New Testament offerings made by people of true faith.
3. Ecumenism – The effort at ecumenical dialog (seeking unity in faith) has disintegrated into the practice of seeking unity by compromising the faith.

        Through the Mass, during the Liturgy of the Word, we develop our awareness of God through prayers and the readings that are examined and expounded upon for later reflection and incorporation into our individual lives. In the second part of Mass, the Liturgy of the Eucharist, we recall the offerings and sacrifices we have made since our last worthy participation in Holy Communion. In faith we present our offerings through the priest celebrant who functions in association with Jesus at the Last Supper. Jesus offered Himself for the apostles and people of faith, for the good of the universe, to God the Father – I Am, Who Am [Ex. 3:14].  Priestly people, as Saint Paul said, participate in His offering [1 Cor. 10:16-17; Heb. 10:26; 13:15f; 1 Pet. 2:5; Acts 10:1-4; Rom. 12:1; 15:16].

        In our present Liturgy of the Eucharist, the theology concerning the Eucharist (the Body and the Blood of Christ), as currently presented, seems unclear, underdeveloped, and even misdirecting. The essence of what we were told to do in commemoration of Him, during the Last Supper, was to recall to mind His activities, His teachings, and His offerings and then to participate in association with Him according to His teachings and practices. (NOTE: A memory can be vague and general doing little more than to act as a reminder that a particular person existed or that an event occurred. A commemoration properly understood is a fuller recollection of teachings and events.)

        When bread and wine were consecrated and miraculously transformed into Jesus' body and blood and then given to the apostles, the goal of Jesus was to motivate them to follow in His footsteps and have them share in the activities of His life; the climax of which was His sacrificial offering that takes place on Mount Calvary at which time our own offerings are joined with His. Jesus was directing (ordaining) the selected apostles (and their lawfully ordained successors) to practice, teach, and make sacrifices for the good of the kingdom by developing a priestly people (disciples) who would in turn offer their sacrifices through the ordained ministerial priesthood that acts in association with and parallel to the offering of the worthy high priest at the Last Supper. Jesus was and is [Jn. 6:48; 8:24,58; Rev. 22:13] presenting them to God the Father together with His own propitiatory eternal sacrifice that is made on Calvary. (We should keep in mind that we humans find it easier to focus upon what is directly known through sight and hearing than upon that which is presented as mystical (not understandable)).

        At Mass priestly people present offerings to be combined with Jesus' one time universal sacrifice made to God the Father. The essential effect of Jesus' sacrifice was to reverse the primary effect of the sin of Adam. The prayers, works, joys and sufferings of priestly people are offered through ministerial priests to the one universal High Priest, Jesus, who presents them with His own salvific sacrifice that gives final and unprecedented witness to the truths He taught by His historic suffering and death.

SPECULATION:  Could it be that the end of time will not occur until sufficient works of the faithful have been validly offered to appease the Father for mankind's evils? Could it be that Satan and his associates cherish their current comparative freedom –in relation to total confinement and suffering following the last judgment– that they undertake to do everything in their power to forestall that final day?

        Though they may not have yet had time to fully comprehend what they were doing, the apostles were participating in the first offering of their works with the works of Jesus that is consummated on the cross. (Offerings are eternal but an event occurs at a particular place in time.)  As importantly, they were committing to put into practice the knowledge, understandings, and wisdom they had acquired from Him and would acquire through the Paraclete ^* that is sent. These first offerings took place on the eternal Holy Thursday and were sanctified by Jesus' unblemished sacrificial offering taking place once on Good Friday. The offerings of the priesthood of the faithful [Exodus 19:6; Rom. 15:16; 1 Peter 2:5; Rev. 5:10], made during daily sacrifices of the Mass, are joined in unison and participation with those of the apostles at the Last Supper –through the ministerial priesthood– with the culminating sacrifice of Jesus on Good Friday, 33 A.D.
    ^*  Paraclete – Holy Spirit, Holy Ghost, Advocate, Comforter, Communicator, Translator.

        An important part of the Liturgy of the Eucharist is to bring present our commitment of faith made through Baptism of the Spirit and joined to the community of faith through Baptism of Water. During this Liturgy faithful members of the Church, having confessed (Jn. 20:23; 1Cor. 11:27-30 – See also Old Testament: Lev. 4, 5, 16, 23, 25; Num. 15, 25:11f) their mortal sins, join their offerings (sacrifices / works) to His universal offering for their own good, the good of others (both living and in Purgatory), and the good of the Church.

        Members of faith acknowledge Christ by learning truth and putting what has been learned into practice. There can be no salvation without one giving witness to their faith –through the mind, with the heart, and in the spirit– which is demonstrated by action, our witness to faith (James 2:14-26; Rev. 14:13). Witness is given primarily through the corporal and spiritual works of mercy and by the practice of justice. While the degree or type of activity involved varies from person to person and situation to situation, there must be action shown even if only in our daily routine of life that is done in the spirit of faith in a manner that adds (spiritual) quality to our otherwise seemingly insignificant duties of life. It must be kept in mind that God has gifted –appearance, environment, intelligence– everyone differently. We are not eternally judged by the gifts we have (Sir. 33:10-14) but rather on how we perceive them and use them.

        In the Sacrifice of the Mass we join our works with the one sacrifice of Jesus on Calvary. While Jesus' sacrifice of perfect love, in complete obedience to God the Father, redeemed what had been lost to mankind through the sin of Adam –access to the Kingdom of God that includes seeing Him face to face (knowing Him in His perfection)– there must be further sacrifices made for the good of the kingdom and our own purification (Sirach 2:5; Zech. 13:9; 1 Peter 1:7; Rev. 3:18). In faith we will see this in the words that Saint Paul wrote,

        Saint Peter also wrote reinforcing this position and referred to the commonality of suffering for the faith while warning against lack of vigilance regarding the devil.

        As with most people I am reluctant to have that which I have learned as truth, and believed, to be undone. In matters of faith this reluctancy is even greater. But, with the passage of time and the accumulation of life experience, I have learned to understand that some of the things I have been taught in faith were no more than someone's opinion that had been accepted because it had sounded good after it had met someone's particular personal need of the time. (Matthew 15:14; Luke 6:39; John 9:39-41; 11:9-10; Rev. 3:15-17)

        Such opinions, even though long accepted and often believed as though they were doctrine, have led to much confusion and have laid groundwork for the development of further errors. Easy and/or pleasant sounding answers have no doubt led many astray by placing obstacles that have confused the processes of sound reasoning and feelings of faith.

        Some points of doctrine are arrived at with much difficulty. The doctrine concerning three persons in one God, and their procession, has been and is a major problem for many. One God because if one person of the Trinity is missing there is no inferior being to consider the idea of God, that is, there would be no creation and therefore no created beings to make reference to a supreme being and the term God would be mute.

        The Three (Holy Trinity) different unique persons –creator, motivator, activator– at peace with each other and acting in harmony are necessary for other existence. God the Father, who is universal by nature, has primacy of existence in that He is the essential being necessary for all other existence; including that of God the Son and God the Holy Spirit. God the Son is the locus (convergence) of, or central point of focus for creation and is universal by extension. God the Holy Spirit is the conduit (Lk. 1:35; Acts 1:8, 4:8, 10:38; Rom. 15:13; Heb. 2:4) for all that takes place and is universal by association.

        In the Catholic Church God the Holy Spirit is referred to as being spirated (has origin do to the need of others) since without the existence of both the Father and the Son there are no beings needing association. Both an origin and a terminus (positions are reversible) are required to anchor His existence. Such an existence would be without meaning, that is, null, a non sequitur, purposeless.

        All three persons are eternal, that is, one did not precede another. They are each without beginning and without end. Each person of the Trinity has his own uniquely identifiable essence of existence. Each divine being has independent thought and motivation while acting in complete harmony and unity for their own eternal good. Intelligence is integral with each one's unique nature. We created beings are intended to serve their and our eternal good in peace and harmony in union with them.

        In unity the Trinity is God. Apart from unity there is no God. Without a dichotomy (variables) their is no motivation for action. God the Father and God the Son are totally different forms of existence. It took God the Holy Spirit to establish a bond between them that served as motivation for creation; a creation that would be able to give purpose to their existence.

        Jews and Muslims have in common a single person god. In Judaism He is called Yahweh (the term Jehovah is a mistranslation). In Islam He is called Allah. With no reason to think or without having something to speculate about this totally unmotivated god is supposed to have had reason to create, a ludicrous position. Even Adam who communicated with a presentation of God and had vegetation and animals to keep him occupied soon became lethargic. He was not confronted with sufficient challenge to motivate him. He needed an intelligent being sufficiently different from himself to give him motivation to do something out of the ordinary. God created Eve for him as his companion.
        Present day Jews who primarily believe in the Talmud (oral tradition now written down) ignore the teachings of their own Scriptures, the Torah, which clearly states, "Then God said: "Let us make man in our image, after our likeness." [Genesis 1:26] — "Let us then go down and there confuse their language, so that one will not understand what another says."" [Genesis 11:7] God clearly then according to Jewish Scripture is a plurality; but this is denied because of their limited understanding and their blindness to truth.
        The founder of Islam, a pagan raised in a Christianized territory and married to a Christian woman, had no personal understanding of the true Judeo-Christian God. Deciding that the existence of numerous gods was divisive, he determined to develop a god who would be amenable to the warring tribes of his heritage and could thereby be used to unify them. From his limited understanding of Judeo-Christian Scriptures –that he as an illiterate could not read– he took what was easy to understand and then over time added his own innovations – (some innovations may have been added by his scribes toward the end of his life or after his death). In simple fact he dismissed what he did not understand and therefore threw away two-thirds of what constitutes a motivated creative God.
And the Qur'an rejects the concept of the "The Holy Trinity": [Surat 4.171 – "O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa (Jesus) son of Marium is only an apostle of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one God; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector."]
Christians do only believe in one God and properly educated Christians understand that the plural usage of the term God is a collective term such as army – one but many. The three persons act in perfect harmony. This is not only necessary for our benefit but is necessary for their own structural unity.

        While the person of the Father, the person of the Son, and the person of the Holy Spirit have existence without subservient beings, without them the concept of superior being(s) would not exist. The idea of a necessary being does not as such need to refer to a position of superiority. While Jesus in His human nature (created form) is obedient to God the Father –subservient to Him– this does not mean that in His divine nature He is in subservience except through necessary reciprocity for the sake of harmony and unity, or an eternal value. Jesus is in a relationship that must be considered, at least in some fashion, as being on a par with Him. We are created in the image and likeness of each of them [Gen. 1:26f] – body, soul, and spirit. All three of them, in their essential natures, are in each one of us.

        Saint Paul states that once all is completed and every one of faith is under the authority of Jesus, then Jesus Himself will lead us to the Father. Our being in harmony under the authority of Jesus is necessary because He understands the existence of the Father and is the only one who can properly lead us to Him, that is, demonstrate to us how to know Him. Without Jesus God the Father would be unknowable regarding His state of existence. Further, we would not have access to His unique abilities.

• 1 Cor. 15:24-28   "then comes the end, when he hands over the kingdom to his [in His human nature] God and Father, when he has destroyed every sovereignty and every authority and power. [25] For he must reign until he has put all his enemies under his feet. [26] The last enemy to be destroyed is death, [27] for "he subjected ⁴  everything under his feet." But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him. [28] When everything is subjected to him, then the Son himself will (also) be subjected ⁴  to the one who subjected everything to him, so that God may be all in all."
  ⁴ subjected – as in the faithful being subjected to Jesus, that is, the absolute realization and acceptance of the perfection and justice of Jesus. In relation to God the Father, His special uniqueness (unlimited specialized powers and universal eternal presence) and omniscience –the having of infinite awareness, understanding and insight about universally complete knowledge– is to be recognized.

After the liturgy of the word, the priest, standing at the altar, takes the paten with the bread ¹ and, holding it slightly raised above the altar, says quietly:
        ¹   Click Here – begin with pragraph 3 "The thesis..."  for commentary on proper matter and usage of bread.  (Letter requires PDF Reader. A free small file from Adobe)

Blessed are you, Lord, God of all creation.
Through your goodness we have this bread to  offer  ¹ { sanctify },
which earth has given and human hands have made.
It will become  for us ² the bread of life.

1. Jesus offered Himself. We do not offer either bread or Jesus to God. All we can do is recall the teachings and events of Jesus' life and participate, as each is allotted, in His one time offering.
2. The phrase "for us" places limits on the existence of Jesus in the Holy Eucharist.

Then he places the paten with the bread on the corporal. If no offertory song is sung, the priest may say the preceding words in an audible voice; then the people may respond:

Blessed be God for ever.
OR:
{ The Lord is My God }.

By  the mystery of  { uniting } this water ¹ and wine ² { we ask }  may we come  to share in the  divinity  { divine offering } of Christ, who humbled himself to share in our humanity.
1. the small amount of water is seen as representing the offerings of people of faith (Rev. 17:1,15; Jn. 4:46; 7:38) to be joined with the consummation of the eternal salvific offering of Jesus.
   
2. wine that becomes the blood of Jesus, the unlimited and universal
   –one time but eternal– sacrifice for those to be redeemed.

Blessed are you, Lord, God of all creation.
Through your goodness we have this wine to  offer ^{1 ^ ^} { sanctify },
fruit of the vine and work of human hands.
It will become our spiritual drink.

Blessed be God for ever.
OR:
{ The Lord is My God. }

        At this point it is recommended that a ceremony be developed wherein the priestly people (true active disciples of Christ) present or indicate their recent active participation in the works of Jesus. This should take place before the consecration by people worthy (in the state of sanctifying grace – free of mortal sin as officially defined by the Church) of receiving Holy Communion.

        Holy Communion, as understood in the teachings of Sacred Scripture and the highest doctrine of the Church, is no less than the visual existence of Jesus. Jesus is God, the second person of the Blessed Trinity. Jesus is fully present in body, blood, soul, and divinity in the Holy Eucharist.¹ The consecrated Host and the consecrated Wine are the material presence of Jesus who is unlimited in the number of places He can exist.
1. Council of Trent, 13th Session, Canon 1.
        We must have total respect (worship) for God the Son in the forms He has chosen to use. Scripture tells us that every knee must bend ¹ at the name of Jesus.
• Romans 14:11  for it is written: "As I live, says the Lord, every knee shall bend ¹ before me, and every tongue shall give praise to God."
• Philip. 2:10 "that at the name of Jesus every knee should bend, ¹ of those in heaven and on earth and under the earth (those in Hell),"
  1. bend - does not mean to genuflect. A slight but recognizable bending of the knees is sufficient to give the holy name of Jesus worthy recognition.
How much more so then must we hold sacredly the very presence of God.
        Kephas knelt ¹ before Jesus and his homage was rightly accepted.  John adored ² an angel and was told that he should not.
1. John 1:42 "Then he brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you will be called Kephas" (which is translated Peter)."
1. Luke 5:8 "When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man." "
2. Rev. 22:8-9 "It is I, John, who heard and saw these things, and when I heard and saw them I fell down to worship at the feet of the angel who showed them to me. [9] But he said to me, `Don't! I am a fellow servant of yours and of your brothers the prophets and of those who keep the message of this book. Worship God.'"
How many truly believe that they are less of a sinner than Peter? Saintly monarchs, emperors and others do not permit subjects to kneel before them or otherwise pay homage regardless of the pretext. Those who knowingly allow such practices can only be classified as false gods. NOTE: During the administration of sacraments priests are temporarily acting directly with the authority of Jesus. Under these circumstances recipients are paying homage to the authority of Jesus, not to the priests.
        Mary Magdalene, now a renowned saint, sat at and worshiped at the feet of Jesus. How many sinners can even begin to believe that they have the degree of repentance that Mary demonstrated? Personal pride is a tool of Satan. The truly humble eternally reside with God.
• John 11:32  "When Mary came to where Jesus was and saw him, she fell at his feet and said to him, "Lord, if you had been here, my brother would not have died.""
• John 12:3 "Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil."
• Luke 10:38-39 "As they continued their journey he entered a village where a woman whose name was Martha welcomed him. [39] She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak."

        Once a pattern or direction of doctrine or faith practice has been established it cannot be changed. True teachings never change direction. Once a direction of faith has been established it would take a hypocrite to believe that it can be diminished or reversed. This remains true no matter how high the office a person holds.
        Advances in showing respect for Jesus have long been the pattern. Following Vatican II there has been a reversal of the pattern with growing disrespect for Jesus in the Eucharist. This now is the norm for many in the Church. Surveys now indicate that upwards to 70% of Catholics no longer believe in the real presence. Those responsible should only expect God's wrath.
        Communion in the hand; boys, girls, or women serving at the altar or acting as readers or extraordinary ministers of the Holy Eucharist are examples of changes in established patterns. Those in authority who endorse or permit such practices are not acting according to the will of God. Removal of altar rails, unwarranted reception of Holy Communion while standing (proper reverence is shown to Jesus –who is God– by receiving Him while kneeling ¹ ), non-reverent music and singing, unnecessary talking among members of the congregation, and other irreverent practices are also changes of direction.

1. Kneeling:  If at the name of Jesus every knee will bend, then how much more so should one kneel to receive Him? (Romans 14:11. for it is written: "As I live, says the Lord, every knee shall bend before me, and every tongue shall give praise to God." Philip. 2:10  that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth,)
        None of the forgoing can be seen as pleasing to God. Such show disrespect to God and are denials of His designs. Each person has qualities that may not be set aside. To do so is an act of pride. (Land vehicles and water vehicles have similar purposes, but for one to pretend that it has the abilities of the other does not work.) When people pretend to be something they are not, it is destructive to the master designer's plans.

        Both men and women must accept that God created two sexes that are different physically, psychologically, intellectually, and emotionally in order to fulfill the varying tasks assigned and in need of fulfillment in order to build a lasting and holy eternal kingdom in union with God's goodness. 
        I accept that God the Father and God the Son have totally different forms of existence.  By comparison to their differences men and women are very little different.  The Father and the Son are one (act in perfect unity resulting in eternal peace) and men and women are expected to be one as they are One.  [ Jn. 17:22 – "so that they may be one, as we are one," ]
        Each sex must also realize that the ultimate goal for everyone is a positive relationship with God and that in this all are equal.  While mortal bodies are from conception different, the eternal soul is created identical in each and every spiritual being and acts both as a recording medium of temporal variables and for spiritual activities.
        While the appearance of the soul reflects one's relationship with God and thus over time varies greatly, the seat of eternal existence, the spirit, remains forever the same.  However, the activities of each spirit is restricted or expanded –in relation to the next life– according to the condition of relationship with God as recorded on the soul (degree of beauty or ugliness of the soul).

The priest bows and says quietly:

Lord God, we ask you to receive us and be pleased with
the  sacrifice  ² { sacrifices } we offer you with humble and contrite hearts.

Next the priest stands at the side of the altar and washes his hands, saying quietly:

Lord, wash away my iniquity; cleanse me from my sin.

Pray, brethren,¹ that our  sacrifice  ² { sacrifices }
may be acceptable to God, the almighty Father.

1. At the discretion of the priest, other words which seem more suitable under the circumstances, such as friends, dearly beloved, my brothers and sisters, may be used.

2. sacrifice – the common understanding of the sacrifice of the Mass is that it is a representation of the sacrifice that Jesus made on the cross now repeatedly made in a non bloody manner. This understanding diverges from the concept that Jesus was presenting in compressed form at the Last Supper.
           In both philosophy and science, understanding is developed over a period of time. This does not mean that the underlying knowledge of what is first known does not already exist. In theology this is also true. In 1st Corinthians [11:24-25] (written about 56 A.D.) the instruction, "do this in commemoration of me," followed both steps of consecration. In the first two gospels, Matthew [26:26-28] and Mark [14:22-24] (considered to have been written within a few years of 70 A.D.), the instruction do this in memory –properly translated: commemoration ¹– of me, was absent. Either the instruction was so well accepted that the need to write it down was not yet perceived, or was overlooked since it was not the point of focus then seen as necessary to convey, though it was embedded in mind and heart.
   1. Commemoration:  to recall to our thoughts His activities,
                                    His teachings, and His sufferings.

           In the gospel of Luke [22:19-20] written perhaps as much as 20 years after Matthew and Mark, the fuller recollection of the words of Jesus was added at the end of the consecration of the bread and wine.
           The theological significance of the instructions that Jesus gave to the selected apostles is to be found in Saint Paul's writings:

   • "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? [17] Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf." [1Cor. 10:16-17]

           True believers participate in the blood of Christ by sharing in His universal sacrifice.  This is accomplished through our offerings at Mass that consist of our daily sacrifices made through good deeds, prayers, almsgiving, and so forth.  Believers participate in the body of Christ by accepting in faith the trials and tribulations of life and overcoming them.  Our acts of participation are offered in conjunction with Jesus' own offering of sacrifice to be consummated on Calvary.
           At each Mass moral priests act In Persona Christi (in the Person of Christ).  Jesus' own sacrifice is the one salvific act that opened the gates of Heaven (made entry into Heaven possible for those who accept the Spirit of Truth and practice their faith accordingly). 
   

   • Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church,  [Col. 1:24]
   • But rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly  [1 Pet. 4:13]
           Through the ministerial priesthood our offerings are joined to Jesus' own offering at the Last Supper and brought to the cross.  Jesus told His consecrated assistant priests to act in commemoration with Him.  There is no better way to commemorate (keep Him in memory) than to share in His offering to be consummated on Calvary. 
           We are instructed to partake or share in the one loaf that constitutes the body and blood of Jesus.  When we consume –while free of mortal sin [1Cor. 11:27-29; Jn. 20:23]– the consecrated elements that are Jesus, we are to do so in faith, that is, the sound belief that Jesus is fully present in Holy Communion –body, blood, soul, and divinity.  This is the major point that was being conveyed in both Matthew and Mark.
   

   Section Revised:  May 2, 2005

May the Lord accept  the sacrifice ^{2 ^} { our sacrifices } at your hands
        for the praise and glory of his name,
        for our good, and the good of all his Church.

With hands extended, the priest sings or says the prayer ¹ over  the gifts  the bread and wine and symbolically the offerings of the people. (NOTE: as tithing is obligatory – in parishes with holy and righteous priests, the collection receipts are not part of these offerings.) At the end of the prayer the people respond:

Amen.

The priest begins the eucharistic prayer.¹  With hands extended he sings or says:

1. The Prayers over the Gifts and the Eucharistic Prayers should be modified to include the incorporation of the participation (offerings) of priestly people present in association with (paralleling) the propitiatory sacrificial offering being made by Jesus during the Last Supper.

The Lord be with you.

And also with you.

Lift up your hearts.

We lift them up to the Lord.

Let us give thanks to the Lord our God.

It is right to give him thanks, { offerings }, and praise.

At the end of the preface, he joins his hands and,
together with the people, concludes it by singing or saying aloud:

Holy, holy, holy Lord, God of power and might.
Heaven and earth are full of your glory. Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

LORD'S PRAYER

Priest:
A   Let us pray with confidence to the Father in the words our Savior gave us:
B   Lord Jesus you taught us to call God our Father,
      and so we have the courage to say:
C   Let us ask our Father  to forgive our sins and  ¹ to bring us to forgive those
      who have sinned against us { so that our sins ² may be forgiven }.
D   Let us pray for the coming of the kingdom as Jesus taught us.

1. God forgives only after we individually have forgiven those who have sinned against us and other considerations have been met.
2. Hebrews 12:4-11 "In your struggle against sin you have not yet resisted to the point of shedding blood. [5] You have also forgotten the exhortation addressed to you as sons:
   "My son, do not disdain the discipline of the Lord
   or lose heart when reproved by him;
   [6] for whom the Lord loves, he disciplines;
   he scourges every son he acknowledges."
   [7] Endure your trials as "discipline"; God treats you as sons. For what "son" is there whom his father does not discipline? [8] If you are without discipline, in which all have shared, you are not sons but bastards. [9] Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not (then) submit all the more to the Father of spirits and live? [10] They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness. [11] At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it."

Priest and PEOPLE:

Our Father, who art in heaven, hallowed be thy name;
thy kingdom come; thy will be done on earth as it is in heaven.
Give us this day our daily bread; and forgive us our trespasses
as we forgive those who trespass against us;
and let us not be led into temptation by the evil one. [Mt. 6:13 NAB Rev.]
and let us not be led into temptation by the evil ones.   Amen.
 And lead us not into temptation;  ¹  but deliver us from evil.  ²  Amen. 
1. And lead us not into temptation — Only an evil being would lead anyone into temptation. As God is all powerful no one could resist temptation that had Him as its source. He would then be untrustworthy, cruel and unlovable.
2. deliver us from evil — in order to do this God would have to remove us from this plain of existence thereby defeating a necessary element of creation.

Pater noster, qui es in cælis, sanctificétur nomen tuum;
advéniat regnum tuum; fiat volúntas tua, sicut in cælo, et in terra.
Panem nostrum cotidiánum da nobis hódie; et dimitte nobis débita nostra,
sicut et nos dimittimus debitóribus nostris;
et ne nos indúcas in tentatiónem sed libera nos a malo.

Priest:   Deliver us, Lord, from every evil and grant us peace in our day.
              In your mercy keep us free from sin and protect us from all anxiety
              as we wait in joyful hope for the { final } ¹ coming of our Savior, Jesus Christ.

¹  Without the word "final" there is an implied denial of the
  real presence of Jesus in the Eucharist already consecrated.

PRIEST REVISED:
              Lord Jesus, turn away Satan's evil,
              and bring us to eternal peace with You.
              In your mercy help us always
              to acknowledge and confess our sins,
              and protect us from unnecessary anxiety
              as we wait in joyful hope for your final coming.

PEOPLE:   For the kingdom, the power, and the glory are yours, now and for ever.

The Church is a community of true Christians joined by the Spirit in love. It needs to express, deepen, and restore its peaceful unity with God ¹ before participating in our Lord's sacrificial offering.   eating the one Body of the Lord and drinking from the one cup of salvation.    We do this by a sign of peace. 

1. The following passages of Scripture relating to Spiritual Peace do not correspond with the sense of human peace that is the common consideration:
   • Matthew 10:34 "Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword."
   • Mark 9:50 "Salt is good, but if salt becomes insipid, with what will you restore its flavor? Keep salt in yourselves and you will have peace with one another."
   • Luke 19:42 "If this day you only knew what makes for peace--but now it is hidden from your eyes."
   • John 14:27 "Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid."

   While the desire for humanistic peace is understandable, the greater and more valued peace should be understood in proper relationship to peace with God. (Jesus is the greatest peacemaker of all. He is eternally the perfect and only peacemaker with God the Father.) Then, having obtained peace with God human peace can follow – if sufficiently widespread. In any case eternal peace with God is to be preferred over momentary peace on earth.

   • Luke 2:14   "Glory to God in the highest and on earth
                           peace to those on whom his favor rests."

The priest says the prayer for peace:

Lord Jesus Christ, you said to your apostles:
{ " }I leave you peace, my peace I give you.{ " }
     The above, "in quotes," has been removed from context – see Jn. 14:27 above.
Look not on our sins, but on the faith of your Church,
     Is God being asked to ignore the sins of unrepentant sinners?
and grant us the peace and unity of your kingdom
where you live for ever and ever.

PEOPLE:   Amen.

Priest:   The peace of the Lord be with you always.

PEOPLE:   And also with you.

 Deacon (or priest): 
 Let us offer each other the sign of peace. 
 The people exchange a sign of peace and love, according to local custom. 

The priest breaks the host over the paten and places a small piece in the chalice, saying quietly:

 May  { Through } this mingling of the body and blood of our Lord Jesus Christ  bring  { may we who receive Him worthily come to } eternal life  to us who receive it .

Meanwhile the people sing or say:

PEOPLE:
Lamb of God, you take away the sin s  ¹ of the world:
     have mercy on us.
Lamb of God, you take away the sin s  ¹ of the world:
     have mercy on us.
Lamb of God, you take away the sin s  ¹ of the world:
     grant us peace.
1. There is no passage in Sacred Scripture that refers to Jesus taking away the sins (plural) of the world. This innovation leads many to believe that sins are gratuitously forgiven without repentance. One passage refers to taking away the sin (singular) of the world – NOTE: the correct reference also exists in the Gloria said near the beginning of Mass, "Lord God, Lamb of God, you take away the sin of the world:
   • John 1:29 "The next day he saw Jesus coming toward him and said, "Behold, the Lamb of God, who takes away the sin of the world."
   This passage refers to the taking away of the principal consequence of the (original) sin of Adam. The consequence referred to is eternal separation from God's presence (eternal death).
   • 1 Cor. 15:22 "For just as in Adam all die, so too in Christ shall all be brought to life,"
   Jesus, the new Adam –found worthy through perfect obedience to God the Father– restored the possibility of being in the direct presence (eternal life) of the magnificence of God.

The hymn may be repeated until the breaking of the { consecrated } bread is finished, but the last phrase is always: "Grant us peace."

We pray in silence and then voice words of humility and hope as our final preparation before  meeting  { sharing (with) } Christ in the Eucharist.

Before communion, the priest says quietly one of the following prayers:

Lord Jesus Christ, Son of the living God, by the will of the Father and the work of the Holy Spirit your death { gave access to eternal life }  brought life to the world .  By your holy body and blood  free me from all my sins and  ¹ { separate me } from every evil.  Keep me faithful to your teaching, and never let me be parted from you.

1. Sacramental confession is the accepted way under normal circumstances for sins to be forgiven. The concept that the reception of Holy Communion forgives sins, even venial sins, has no known foundation in doctrinal teachings.

OR:

Lord Jesus Christ, with faith in your love and mercy I eat (partake of your activities) your body and drink (be inebriated with the word of God) your blood.
 Let it not bring me condemnation , ¹  but health in mind and body. 
{ Please bring me the health in mind and body that drives devils from my path. }
1. Condemnation of anyone who receives unworthily
   (in the state of mortal sin) should be expected.
   1 Cor. 11:27  "Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord."

Holding the bread elevated slightly over the paten and facing the people, the priest says:

This is the Lamb of God who takes away the  sins of the world  { effect of Adam's sin and the sins of repentant sinners. }  Happy are those who are called to his supper.

This is the Lamb of God who takes away the sins of the { faithful }  world .
Happy are those who are called to his supper.

This is the Lamb of God who   takes away the sins of the world 
                                            { allows entry into God's kingdom. }
Happy are those who are called to his supper.

Lord, I am not worthy to receive you,
but only say the word and  I  ¹  { my soul } ²  shall be healed.
1. I, in common thought, refers to the material body,³ while in fact it should be seen as referring to the spirit – life's eternal existence. Humans are spirit beings defined by living souls that during this life are constrained to living bodies.³ A spirit never dies; it is everlasting. God is just; therefore, all spirits are understood to be created perfectly equal. While gifts of the body ³ are drastically different, in balance God shows no favoritism regardless of external factors.
2. The soul portrays the condition of one's relationship with God that is established through the exercise of free will and developed in association with a temporal body.³ It is the picture of the repairable soul that requires healing (in this life or in purgatory) before anyone is permitted entry into Heaven – exceptions: Jesus and Mary.  NOTE: In the sacraments of Baptism, Confirmation, and Holy Orders it is on the soul that an indelible (permanent) mark is left.
3. How the qualities of body (including temporal mental qualities – NOTE: It is the intellectual spirit that makes moral decisions and is responsible for controlling the activities and passions of the body.) are used is of major importance in establishing one's eternal relationships with God. – Our souls (ghosts), though normally invisible to us in this life, portray our successes and our failures concerning our relationship with God and others. – The appearance, abilities, and social conditions of one's body are fairly distributed by God and therefore have no eternal affect.
           How a spirit utilizes life's condition determines the ultimate beauty or ugliness of its soul. During life the appearance of the soul may frequently change. The appearance of one's soul has eternal significance as it graphically illustrates to all (including ourselves following final judgment) the condition of our eternal relationship with God. Our souls, like engraved, molded or sculptured crystal, take on the degree of appearance of beauty or ugliness that expresses our momentary relationship with God and others.
   • James 5:20 "he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins."
   • 1 Peter 4:8 "Above all, let your love (1Cor. 13:4-7) for one another be intense, because love covers a multitude of sins."

{ While the celebrant is receiving Holy Communion, the deacon, lector, or reader should –during all Masses on one Sunday of each month, at all Christmas and Easter Masses, and during all wedding and funeral Masses– make the following announcement: }

{ Only Catholics currently in good standing with God, having confessed all mortal sins, may, without committing a grave sin of sacrilege, come forward to receive Holy Communion. }

Before receiving communion, the priest says quietly:

May the body of Christ ¹  bring me to everlasting life. 
May the body of Christ { strengthen me in faith }.
OR:
May the body of Christ { lead me to everlasting life }.
OR:
{ May Christ's holy word lead me to everlasting life }.

May the blood of Christ ¹  bring me to everlasting life. 

May the blood of Christ { strengthen me in faith }.
OR:
May the blood of Christ { lead me to everlasting life }.
OR:
{ Lord, accept our offerings for the sake of your kingdom }.

1. Neither the body nor the blood of Christ brings any one individual to everlasting life. It is the relationship one develops with Christ that allows the propitiatory effects of His death on the cross to cleanse all stain of sin from the soul.

He then gives communion to the people.

Priest:   The body of Christ:   (Corpus Christi)

Priest:   The blood of Christ: ¹

Communicant:   Amen.  (One's amen is a statement that one agrees that
                                       what is being received is truly Jesus.)

1. The blood of Christ.  As Jesus is fully present under either species –His body or blood ¹– there is no reason for those who are not ministerial priests to receive under both species. In fact, to do so could be seen as a denial of full presence in each form. Further, the use of extraordinary ministers of the Eucharist to allow communion under both species is a violation of ministry as the term extraordinary is clearly being abused.
   1. Council of Trent, the Thirteenth Session:
      Canon 3.  If anyone denies that in the venerable sacrament of the Eucharist the whole Christ is contained under each form and under every part of each form when separated, let him be anathema (condemned).

The Communion Psalm or other appropriate Song or Hymn is quietly, meditatively, soothingly sung while Communion is given to the faithful. If there is no singing, Gregorian Chant, or background music, the Communion Verse is said.

After communion there may be a period of silence, or a song of praise may be sung.

RECOMMENDATION:  A period of silence of two to five minutes, should be observed after the celebrant has returned to his chair, even if a song is to be sung thereafter.

STAND

The priest prays in our name that we may live the life of faith since we have been strengthened by Christ himself. Our Amen makes his prayer our own.

Priest:   Let us pray.   (Orémus)

Priest and people may pray silently for a while (20 to 40 seconds preferable).

Then the priest says the prayer after communion as in Today's Mass

At the end,

PEOPLE:   Amen.

LECTOR or READER:

We have heard God's Word and been privileged with the body
of Christ. Now it is time for us to leave, to do good works,
and to praise and bless the Lord in our daily lives.

Sit during any brief announcements. The blessing and dismissal follow:

STAND

Priest:   The Lord be with you.

PEOPLE:   And also with you.

Priest:


May almighty God bless you, the Father, + and the Son, and the Holy Spirit.
OR:

Benedicat vos omnípotens Deus, Pater, + et Fílius, et Spíritus Sanctus.

PEOPLE:   Amen.

Deacon (or priest):

(A)   Go in the peace of Christ.
(B)   The Mass is ended, go in peace.
(C)   Go in peace to love and serve the Lord

This last should be the preferred as it encompasses
the will of God and not the desire of man.

PEOPLE:   (A)   Thanks  be  { and praise } to God.

The common response, with improper emphasis, permits an attitude of irreverence to be expressed by anyone who has found Mass to be tiresome or boring – as in:  "Thank God it is over.", or, "I'm glad I can finally get out of here."

                   (B)   { The Lord has given us the way. }
                   (C)   { Praise to our Lord. }

Father David C. Trosch
25 January 2001
The Conversion of Saint Paul

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