John XXIII Mass Changes
Face to Face Pius X & John XXIII
A Comparison of the Missals of Pope St. Pius X and Pope John XXIII
© copyright 2002 The Roman Catholic Magazine
MISSAL OF ST. PIUS X
1. Promulgated by a canonized saint who
condemned Modernism, and composed with
the collaboration of absolutely orthodox
priests both learned and pious. MISSAL OF JOHN XXIII
1. Promulgated by a pope who admitted that
he was suspect of Modernism, the same pope
who called Vatican II to "consecrate
ecumenism" and open up the windows of the
Church to "renewal." Composed under the
direction of Ferdinando Antonelli, who signed
the document promulgating the New Mass,
and under the direction of Annibale Bugnini,
the "Great Architect" of the New Mass,
notorious Modernist and suspected
Freemason.
2. Based upon sound traditional Catholic
principles which were employed many times
by the popes in the past. This missal was
used by the Church from 1914 until the
ascendancy of the Modernist "Liturgical
Movement" in the 1950's. 2. Based upon the principles of the Modernist
"Liturgical Movement" often condemned in
the past by the Roman Pontiffs, this missal
was a transitional work. According to Father
Bugnini, it was a "compromise" until the
liturgy could be made "a new city in which t
he
man of our age can live and feel at ease." It
was used for only four years.
3.
"Do not innovate anything; remain content
with tradition." (Pope Benedict XIV) 3. "It is a bridge which opens the way to a
promising future." (Annibale Bugnini)
Prayers at the Foot of the Altar
4. Always said. Prayers at the Foot of the Altar
4. Omitted on (1) The Purification after the
Procession, (2) Ash Wednesday after the
distribution of ashes, (3) Holy Saturday, (4)
Palm Sunday after the Procession, (5) the
four Rogation Days after the Procession, and
(6) certain other Masses according to the

new rubrics of the Roman Pontifical.
The Collect
5. On days of lower rank, in addition to the
collect of the day, the collects of Our Lady,
Our Lady and All the Saints, Against the
Persecutors of the Church, For the Pope, or
For the Faithful Departed, etc. are recited. The Collect
5. All these collects are abolished.
6. The commemorations of a lower ranking
feast of a saint or a Sunday are made
according to the rubrics. 6. The commemorations of a lower ranking
feast of a saint or a Sunday are either
abolished or strictly curtailed, so that on an
ordinary Sunday most saints’ feasts entirely
disappear.
The Lessons on Ember Days
7. Always recited The Lessons on Ember Days
7. The bulk of the Lessons are optional.
The Epistle
8. Always read by the celebrant at Solemn
Mass, as specifically mandated by Pope St.
Pius V. The Epistle
8. The celebrant at Solemn Mass sits over on
the side and listens instead —
just as he does
in the New Mass.
The Sequence
9. The Dies Irae must always be sung at a
Requiem High Mass. The Sequence
9. The Dies Irae at a daily Requiem High
Mass is optional.
The Gospel
10. Always read by the celebrant at Solemn
High Mass, as specifically mandated by Pope
St. Pius V. The Gospel
10. The celebrant at Solemn Mass listens
instead.
2 The Creed
11. Recited on many feasts according to the
rubrics. The Creed
11. Suppressed on many feasts (Doctors of
the Church, St. Mary Magdalene, the Angels,
etc.).
The Canon of the Mass
12. Unchanged since the time of Pope St.
Gregory the Great. The Canon of the Mass

12. The name of St. Joseph is inserted; thus,
the Canon is no longer the "unchanging rule"
of worship.
The Communion of the People
13. The Confiteor, Misereatur, and
Indulgentiam are always said before Holy
Communion. The Communion of the People
13. Abolished
The Benedicamus Domino
14. Recited in place of the Ite Missa Est on
Sundays and Weekdays of Advent and Lent,
Vigils, Votive Masses, etc. The Benedicamus Domino
14. Abolished, except when there is a
procession after Mass.
The Last Gospel
15. Either the beginning of St. John's Gospel
or the proper Last Gospel of an occurring
feast ends every Mass. The Last Gospel
15. The proper Last Gospel is abolished with
one exception. No Last Gospel at all is recited
for: (1) the Third Mass of Christmas, (2)
Palm Sunday, (3) Holy Thursday, (4) Holy
Saturday, (5) any Mass followed by a
procession, (6) Requiem Masses followed by
the Absolution, and (7) certain other Masses
according to the new rubrics of the Roman
Pontifical.
Changes in Feasts
16. St. Peter's Chair in Rome Changes in Feasts
16. Abolished
Finding of the Holy Cross Abolished
St. John Before the Latin Gate Abolished
St. Leo II Abolished
St. Peter’s Chains Abolished
Finding of St. Stephen Abolished
Commem, of St. Vitalis Abolished
St. Philomena (by Induit) Abolished
St. Joseph, Patron of the Universal Church Changed to St. Joseph The Worker
Circumcision of Our Lord Changed to Octave Day of Christmas
St. Peter’s Chair at Antioch Changed to St. Peter’s Chair
Most Holy Rosary of the BVM. Changed to Our Lady of the Rosary
St. George Downgraded
Our Lady of Mt. Carmel Downgraded
St. Alexius Downgraded
Sts. Cyriacus, Largus and Smaragdus Downgraded
Impression of Stigmata of St. Francis Downgraded

Ss. Eustace and Companions Downgraded
Our Lady of Ransom Downgraded
St. Thomas a Becket Downgraded
St. Sylvester Downgraded
Seven Sorrows of Our Lady Downgraded
Octaves of Feasts
17. Epiphany (7 th century) Octaves of Feasts
17. Abolished
Corpus Christi (1294) Abolished
Ascension (8 th century) Abolished
Sacred Heart (1928 Abolished
Immaculate Conception (1693) Abolished
Assumption (ca. 850) Abolished
St. John the Baptist (8 th century) Abolished
3 Ss. Peter and Paul (7 th century) Abolished
All Saints (ca. 1480) Abolished
Nativity of Our Lady (1245) Abolished
St. Stephen (8 th century) Abolished
St. John the Evangelist (8 th century) Abolished
Holy Innocents (8 th century) Abolished
Dedication of a Church (8 th century) Abolished
Vigils of Feasts
18. Epiphany Vigils of Feasts
18. Abolished
St. Matthias Abolished
St. James Abolished
St. Bartholomew Abolished
St. Matthew Abolished
All Saints Abolished
St. Andrew Abolished
Immaculate Conception Abolished
St. Thomas Abolished
Miscellaneous Rubrics
19. Three tones of voice are used by the
celebrant: audible, secret, and audible only to
those at the altar. Miscellaneous Rubrics
19. Third tone of voice is abolished.
20. When the celebrant is at the Epistle or
Gospel side of the altar, he always bows to
the cross at the center of the altar whenever
he mentions the Holy Name. 20. Abolished
The Holy Week Rites
21. Contains the Holy Week rites mandated
by Pope St. Pius V. The Holy Week Rites
21. Radically altered to such a degree that
they are no longer the Holy Week rites of the

Tridentine Missal. These rites, in fact, needed
only cosmetic changes to fit the pattern of the
New Mass in 1969.
FINAL NOTES
(1) The Communion of the People: Some priests, who claim to adhere to the changes of
John XXIII on the grounds of "papal authority" nevertheless refuse to suppress the
Confiteor, Miseriatur and Indulgentiam before the Communion of the people, as
prescribed
by John XXIII.
(2) The Last Gospel: Father Bugnini expressed the wish "of many" that the practice of
reciting the Last Gospel be severely curtailed or suppressed altogether. He only had to
wait
for a few years.
(3) Changes in Feasts: Note the modernist prejudice against the cult of the saints and
against feasts which refer to papal prerogatives or apparitions approved by the Church.
During Lent, the John XXIII Missal suppresses most of the Masses of the saints.
THE PRE-CONCILIAR LITURGICAL CONSPIRACY
THE NEW MASS was composed, as most traditional Catholics know, under the
supervision of
Rev. Annibale Bugnini. Most traditional Catholics would admit, as well, that the
destruction
of the Catholic Mass and its replacement with a neo-protestant communion service was
the
result of a concerted effort or conspiracy by a group of modernists. We have consistently
maintained that this conspiracy was already at work in high places in the Vatican during
the
1950's and early 1960's.
Father Bugnini and Rev. Ferdinando Antonelli (who later signed the degree promulgating
the
New Mass) headed a "Commission for a Liturgical Reform" which authored the various
liturgical innovations introduced in the ‘ 50's and during the reign of John XXIII. These
innovators freely admitted that the gradual changes they introduced were part of an
overall
program to create a new form of worship. The following quotes from Father Bugnini’s
1955
book The Simplification of the Rubrics demonstrate this:
The New Easter Vigil (1951): "The first chapter (of a general liturgical reform) was
written
in 1951 with the restoration of the solemn Easter Vigil."
4 The New Holy Week Rites (1955): "The present decree has a contingent character. It is
essentially a bridge between the old and the new and, if you will, an arrow indicating the
direction taken by the current restoration . . . The simplification does not embrace all
areas
which would deserve a reform, but for the moment only the things that are easiest and
most obvious, and with an immediate tangible effect... In the simplification, being a
‘bridge’ between the present state and the general reform, compromise was inevitable . . ■

We are concerned with ‘restoring’ (the liturgy). . . (making it) a new city in which the
man
of our age can live and feel at ease."
Father Bugnini went on to quote another fellow liturgist’s comments on the decree: "No
doubt it is still too early to assess the full portent of this document, which marks an
important turning point in the history of the rites of the Roman liturgy . . . this reform is
only the first step toward measures of wider scope, and it is not possible to judge
accurately
of a part except when it is placed in its whole."
And here is Father Bugnini’s word to his fellow liturgists: "Those who are eager for a
wholesome, realistic liturgical renewal are once more — I should say — almost invited,
tacitly, to keep their eyes open and make an accurate investigation of the principles here
put forward, to see their possible applications . . . More than in any other field, a reform
in
the liturgy must be the fruit of an intelligent, enlightened collaboration of all the active
forces."
The authors of these changes viewed them as steps in their plan to create a new form of
worship. It seems only consistent that traditional Catholics who reject the New Mass,
reject
as well the steps which led to it.
NOTE: This is an excerpt from an article that was originally published in The Roman
Catholic
magazine in 1984. Reprinted here with the permission of The Roman Catholic Magazine
published by the Immaculate Heart of Mary Church
, 2200 Smelter Ave., Black Eagle,
Montana 59414
© copyright 2002 The Roman Catholic Magazine
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