Although SACROSANCTUM CONCILIUM uses language that can be interpreted different ways, I would say that the Missal of 1970 is the correct interpretation of the document, particularly since both Popes Paul VI and John Paul II have been quoted as saying so. However, that said, I would still argue that the Missal of 1962 is better than the Missal of 1970. Notice I didn’t say I prefer the Missal of 1962, but I think it is an objectively better Missal. I don’t say that romanticizing the old days, though. I realize there was some liturgical abuse back then. Granted, it was priests rushing through their Latin rather than clown Masses, but it was abuse nonetheless.
In order to ensure that I am comparing apples to apples, I included in this analysis only the ordinary of the missal. Therefore, differences including but not limited to the priest making the sign of the cross 52 times during the Mass and genuflecting at the words of the Incarnation and "nobis quoque peccatoribus" being the only audible words of the canon are not included in my analysis. I also will not fault the 1970 missal for the bad translation courtesy of ICEL. Also, since I am unable to find prayers to be used when incense is included in the Mass in the missal of 1970 (which may or may not exist-I just haven’t seen them), I left out the prayers that the priest uses while incensing at various points in Mass in the missal of 1962. While I prefer high liturgy, I am going to ignore things that you tend to see significantly more frequently in the Missal of 1962 rather than the Missal of 1970, such as incense, facing East, Latin, candles, Gregorian chant, etc. because these things are possible with the Missal of 1970. Heck, you don’t even need any special permission to do them. However, while these are initially what drew me to the missal of 1962, what keeps me going back again and again are the prayers.
Two trends that I see among the changes in the prayers are decreasing humility, contrition, and requests for God’s mercy and decreasing asking for the intercession of Saints. Additionally, as "repetition is the mother of learning", the missal of 1962 repeats prayers during the Mass and, at times, readings during the year; many times this repetition makes use of the significant number 3. Finally, the prayers of 1962 just ask for more; as the old adage goes "you don’t get what you don’t ask for". Let us take these one by one.
Just as in the Old Testament one would not dare approach the Holy of Holies without first preparing one’s self, according to the missal of 1962 the priest does not approach the altar without first humbling himself, being contrite for his sins, and asking for God’s mercy. Whereas in the Missal of 1970, this is less evident. Psalm 42(43) is replaced by a greeting. The Confetior (I confess…) becomes optional, is shortened, and the priest’s and people’s Confetiors are merged into one. He then asks for the Lord to turn toward us, bring us life, show us His mercy, and hear our our prayer. All of this happens before the priest approaches the altar. As he approaches, he prays
"Aufer a nobis, quaesumus, Domine, iniquitates nostras ut ad Sancta sanctorum puris mereamur mentibus introire. Per Christum Dominum nostrum. Amen."
(Take away from us, O Lord, we beseech You, that we may enter with pure minds into the Holy of Holies. Through Christ our Lord. Amen.).
In the missal of 1970, nothing happens before the priest approaches the altar.
He then prays:
"Oramus te. Domine, per merita Sanctorum tuorum, quorum reliquiae hic sunt, et omnium Sanctorum: ut indulgere digneris omnia peccata mea. Amen."
(We beseech You, O Lord, by the merits of Your Saints whose relics lie here, and of all the Saints, deign in your mercy to pardon me all my sins. Amen.)
Popularity: 3% [?]
Edey