Ottaviani Intervention Part VI
SUPPRESSION OF GREAT PRAYERS
In the preparation of the offering, a similar equivocation results from the suppression of two great prayers. The "Deus qui humanae substantiae dignitatem mirabiliter condidisti et mirabilius reformasti" was a reference to man's former condition of innocence and to his present one of being ransomed by the Blood of Christ: a recapitulation of the whole economy of the Sacrifice, from Adam to the present moment. The final propitiatory offering of the chalice, that it might ascend "cum adore suavitatis", into the presence of the divine majesty, whose clemency was implored, admirably reaffirmed this plan. By suppressing the continual reference of the Eucharistic prayers to God, there is no longer any clear distinction between divine and human sacrifice.
The argument needs no commentary. The prayers referred to are these:
O God, + Who established the nature of man in wondrous dignity, and still more admirably restored it, grant that by the mystery signified in the mingling of this water and wine, may we come to share in His Divinity, who humbled himself to share in our humanity, Jesus Christ, Thy Son, our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.
We offer unto Thee, O Lord, the chalice of salvation, humbly begging of Thy mercy that it may arise before Thy divine Majesty, with a pleasing fragrance, for our salvation and for that of the whole world.
"cum adore suavitatis" should be "cum odore suavitatis", "with a pleasing fragrance".
Having removed the keystone, the reformers have had to put up scaffolding; suppressing real ends, they had to substitute fictitious ends of their own; leading to gestures intended to stress the union of priest and faithful, and of the faithful among themselves; offerings for the poor and for the church superimposed upon the Offering of the Host to be immolated. There is a danger that the uniqueness of this offer will become blurred, so that participation in the immolation of the Victim comes to resemble a philanthropical meeting, or a charity banquet.
Some examples of what the Novus Ordo places in stead of these prayers:
Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life.
By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity.
Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.
Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts.
Lord, wash away my iniquity; cleanse me from my sin.
N.B. that the prayer "Lord God, we ask you to receive . . ." is simply a mistranslation of the Latin, which remains the same in both Masses:
In a humble spirit and with a contrite heart, may we be accepted by Thee, O Lord, and may our sacrifice so be offered in Thy sight this day as to please Thee, O Lord God.
Apparently some peple are aginst the solemn tone, as well as stressing the divine element in the economy of salvation.