HOLY MONDAY
(OHS 1956): The prayer “Contra persecutores Ecclesiae [Against the Church’s persecutors]” is prohibited, as is the prayer for the Pope.
Commentary: This move abetted the elimination of all references to the fact that the Church has enemies. The reformers’ “reason” desired to obscure, with euphemisms and the suppression of entire passages, the reality of the Church’s persecution at the hands of enemies both earthly and infernal, who struggle against the Church with both violence and the insinuation of heresy among the faithful. (So one reads in the suppressed prayer.) This same irenic attitude is encountered again on Good Friday, as Fr. Braga frankly admits. In the same context, the concurrent suppression of the prayer for the Pope is decreed; and so begins the practice of reducing the presence of the name of the Roman Pontiff in the liturgy.
(MR 1952): The prayer “Against the Church’s persecutors” and the prayer for the Pope are recited.
HOLY TUESDAY
(OHS 1956): Suppression of Mark 14: 1-31, thus shortening the Passion according to St. Mark.
Commentary: Here is the second, disturbing elimination of the Gospel passage on the institution of the Holy Eucharist as placed in relation to the sacrifice of the Passion. The suppression of approximately thirty verses does not seem to have been solely for reasons of time, considering, once again, the importance of these verses.
(MR 1952): Mark 14: 1-31, the Last Supper and the Institution of the Eucharist, begins the reading of the Passion.
HOLY WEDNESDAY
(OHS 1956): Suppression of Luke 22: 1-39, thus shortening the Passion according to St. Luke.
Commentary: This is the third time one is struck by the elimination of the Gospel passage on the institution of the Eucharist in its natural connection with the sacrifice of the Cross. In this instance, as in the preceding, it is difficult to believe that for simple motives of saving time these thirty important verses were eliminated.
(MR 1952): The account of the Passion is preceded by the institution of the Holy Eucharist with which it is related by its nature.
(OHS 1956): The prayer “Contra persecutores Ecclesiae [Against the Church’s persecutors]” is prohibited, as is the prayer for the Pope.
Commentary: This move abetted the elimination of all references to the fact that the Church has enemies. The reformers’ “reason” desired to obscure, with euphemisms and the suppression of entire passages, the reality of the Church’s persecution at the hands of enemies both earthly and infernal, who struggle against the Church with both violence and the insinuation of heresy among the faithful. (So one reads in the suppressed prayer.) This same irenic attitude is encountered again on Good Friday, as Fr. Braga frankly admits. In the same context, the concurrent suppression of the prayer for the Pope is decreed; and so begins the practice of reducing the presence of the name of the Roman Pontiff in the liturgy.
(MR 1952): The prayer “Against the Church’s persecutors” and the prayer for the Pope are recited.
HOLY TUESDAY
(OHS 1956): Suppression of Mark 14: 1-31, thus shortening the Passion according to St. Mark.
Commentary: Here is the second, disturbing elimination of the Gospel passage on the institution of the Holy Eucharist as placed in relation to the sacrifice of the Passion. The suppression of approximately thirty verses does not seem to have been solely for reasons of time, considering, once again, the importance of these verses.
(MR 1952): Mark 14: 1-31, the Last Supper and the Institution of the Eucharist, begins the reading of the Passion.
HOLY WEDNESDAY
(OHS 1956): Suppression of Luke 22: 1-39, thus shortening the Passion according to St. Luke.
Commentary: This is the third time one is struck by the elimination of the Gospel passage on the institution of the Eucharist in its natural connection with the sacrifice of the Cross. In this instance, as in the preceding, it is difficult to believe that for simple motives of saving time these thirty important verses were eliminated.
(MR 1952): The account of the Passion is preceded by the institution of the Holy Eucharist with which it is related by its nature.
