Here is a piece I published on 12/5/2014. I have not changed it in any way, except that it is no longer the first of a series. I think I would only wish now to add Eric Mascall's words: "The great prayer of thanksging offers by consecrating and consecrates by offering."
My main reason for republishing it is that the error I refute in the RED SECTION at the end still raises its ugly head. (BTW, the red section was in red in the original publication! It is important!)
ROMAN MISSAL, it says on the spine of that splendidly and expensively produced Altar Book which everybody bought three or four years ago; so much more attractive than the old plastic Altar Books with SACRAMENTARY blocked upon them. The change was part of the Hermeneutic of Reform in Continuity, just as the earlier description had been a conscious assertion of rupture. Our Liturgy, we are now taught, is to be seen as in continuity with what preceded it, just as the Edition of S Pius V was in continuity with the printed missals of the late fifteenth century. This motive is highly laudable ... its heart is in the right place ... but I wonder whether its assertion is quite true.
IMPORTANT FOOTNOTE: Traditional Catholics sometimes make the unfortunate mistake of thinking that the sort of enquiry which I am conducting means or implies that such-and-such a sort of Mass is "invalid". This is very seriously wrong, as I have explained three times before. However celebrated, the Novus Ordo Mass contains ALL the requirements for a valid Mass. You DO receive the Body of the Incarnate Word. AND: there is no such thing as "more valid" and "less valid". A sacrament is valid or invalid, period. There is nothing in between. You may find the Novus Mass very greatly less helpful to you than the Vetus Mass. So might I. But both forms are equally valid. GOD, the significant actor, does exactly the same in each.
*The following amuses me: In the full fervour of exaggerated pneumatology which gripped the East in and after the fourth century, S Cyril of Jerusalem actually taught that, in exactly the same way as the invoked Spirit transsubstantiated bread and wine into the Lord's Body and Blood, so the invoked Spirit transsubstantiated oil into the charisma of the Holy Spirit. This passage was incorporated into the Liturgia Horarum by the post-conciliar revisers ... but with the Eucharistic analogy excised from the text. They chickened!!!