A History of the Tridentine Mass Celebrated in El
Palmar de Troya
and the Mass in the Form of the Palmarian Rite after 1983
In the turbulent days of the late sixties and in the
seventies, the sacred place of El Palmar de Troya was a haven for the
celebration of the Latin Tridentine Mass. The Holy Sacrifice decreed by
the Council of Trent in the 16th century and celebrated in the Church
until the promulgation of "The Novus Ordo" in 1969. In those
days, Catholic priests faithful to the traditions of the Church celebrated
with frequency what heaven desired and had petitioned through the seers:a
large number of Tridentine Masses.
El Palmar de Troya was in those days a principal place
for the celebration of the Latin Tridentine Mass, given the Ordinations
and Consecrations in 1976 by Archbishop Ngo-Din-Thuc of Bishops and
Priests of the Order of Carmelites of the Holy Face.It is true to say that
El Palmar de Troya saved the Church, because it saved the Mass.Between the
years 1968 and 1978, ten years passed of uncountable Masses daily
celebrated by a multitude of Order Priests, for the needs of our Holy
Mother the Church.
The Order's fidelity to the Tridentine Mass obtained
the grace of the Papacy, which came in August 1978 with the mystical and
direct election of a new Pope, Gregory XVII, by our Lord Jesus Christ on
the death of Paul VI.The new Pope with his See in El Palmar de Troya
proclaimed in his first Dogmatic Document the restoration of the Holy
Tridentine Mass for the whole Church now Palmarian.
The Latin Tridentine Mass was celebrated in the
Palmarian Church and was embellished with new Masses specially written in
praise of the newly acclaimed glories of Jesus, Mary, St. Joseph and the
Saints.The Liturgy of the Church reflected these new Christological,
Marian and Josephine Dogmas. Amongst other Liturgical jewels, there was a
Mass written in honour of St. Pio of Pietrelcina, canonised by Pope
Gregory XVII in 1978.
The Tridentine Mass of those days sang the glories of
heaven in the Dogmas and Definitions proclaimed by the Pope.You could have
called it the Palmarian Tridentine Mass, for it carried the Tridentine
Rite forward to reflect the new Palmarian age of the Church. The Rite was
not stopped by a sterile, static conservative traditionalism, whose only
obsession was to maintain the Rite unalterable to the point of opposing
Pope John XXIII in his desire to add the name of St. Joseph to the Canon
of the Mass.“The Canon cannot be touched,” they said.“It has been
fixed for all time!”
The traditionalists today in their opposition to modernism will not
concede that the Church continued somewhere else after the death of Paul
VI and that it did not stop in dogmatic matters at the Council of Trent or
Vatican I.In liturgical matters, no Pope can be tied by the liturgical
decisions of his predecessors, because the predecessor is not the Pope
that God has designed for a future historical period.It is tantamount to
denying the Holy Spirit the right to work through his newly elected of the
future in the liturgical field or to doubting in the Holy Spirit's future
assistance to the Church!
During the years 1978 until October 1983, the Mass of
Trent was celebrated in the Palmarian Church.On 9th October, 1983, the
Apostolic Constitution and Dogmatic Definitions promulgated the Holy
Palmarian Mass of His Holiness Pope Gregory XVII.
The Tridentine Mass was the product of the 16th century
Council of Trent, whereas the Palmarian Mass derives from the 20th century
Palmarian Council and most especially expresses in liturgical form the
teachings of the Treatise on the Mass regarding the institution of the
Holy Mass by our Lord Jesus Christ.
We can summarise as follows:
1. The
Tridentine Mass promulgated at the Council of Trent in the 16th century
expressed in the liturgy the faith of the Church known and defined up
until the death of Pope St. Pius XII in 1958.
2. The
Tridentine Mass re-established by Pope Gregory XVII in his Document Num. 1
of 1978 expressed in liturgical form the Faith of the Church now Palmarian,
with its new Dogmas and Masses, up until the Promulgation of the Palmarian
Rite of Mass in 1983.
3. The
Palmarian Mass promulgated by Pope Gregory XVII during the Holy and Great
Palmarian Council of October 1983, Feast of Christ the King, expressed the
faith of the Palmarian Churchthat was to be written down and perfected in
the definitive Treatise on the Mass, Chapter 15, Vesicle 33, 103 - 168.
The deposit of the Faith, or the deposit of Divine
Revelation, was opened by the Holy Spirit working through the Pope and the
Council Fathers to reveal surprising and astounding revelations of a
character mystical and hyperstatic which, to use a phrase, took the Church
in a quantum jump towards the Messianic Reign.It is precisely the desired
coming of the Messianic Reign which the Palmarian Mass anticipates, and
the complete victory of Jesus and Mary over Satan and sin, and the
restoration of all things in Christ remade anew, as they were before the
fall!You could say as in the Gospel, "The best wine was kept till
last," in respect of dogmatic revelation.
These Supernatural Mysteries of the Hyperstatic Order
have been buried in the deposit of divine revelation from the beginning
and kept veiled to the Church for discovery in their due time.Perhaps it
was that, in bygone ages, humanity might not have duly appreciated such
sublime Dogmas, given the historical conditions of those ages, just as the
glories of Maria were hidden for so long so that her mysteries might not
detract from the person of Jesus.
These Dogmas began to be revealed by the Holy Spirit to
the Church in the 19th century with the Definition of The Immaculate
Conception of the Blessed Virgin Mary by Pope St. Pius IX in 1854.
Remember, Our Lady told Bernadette at Lourdes in 1858 when asked to
identify herself: "I am the Immaculate Conception."Later in the
20th century was declared her Assumption by Pope St. Pius XII in 1954.
Here a word of clarification over dogmatic revelation
is advisable and made necessary by the charge that Catholicism has ever
invented articles of faith such as those mentioned above.Doctrinal
Development is the Catholic response to these attacks and even more so
today the Palmarian answer.
It has been postulated that Public Revelation stopped
at the Apostles.Justification of the development of Doctrine begins by
admitting that many impugned doctrines were never implicitly taught, being
contained in the explicit doctrines of earlier times in seed form.
Jesus Christ promised that while He was going back to
His Father, He was sending His Church the Holy Spirit to continuously
guide it over the ages.Jesus told his Apostles, “There are many things I
have yet to say to you, but you cannot bear them now.But when the Holy
Spirit has come, He will teach you all truth (John 16, 12-13).”
It is absurd to conceive that the Holy Spirit ceased to
guide the Church after the last Book of the New Testament was written down,
or that the Church was frozen into place after the last book, the
Apocalypse.It is obvious that the Church was created a living entity and
that the Councils after the Council of Jerusalem would have as much
authority as it did.
Never has any doctrine been promulgated which could not
be legitimately proved to have developed from previously established
doctrines, so that new doctrines never contradicted the older ones but
more properly complemented them.Every time the Church promulgated a new
doctrine; it first carefully proved it to be a legitimate development from
previously established doctrines.
Pope Gregory XVII began his Pontificate by declaring
Maria Irredeemed, a privilege which derives from her Immaculate Conception.
He declared her Mediatress in the Dispensation of all Graces, and also
declared the presence of Maria in the Eucharist.What is here revealed is
the sublimity of the Divine Maria by Grace or endowment, and not by nature
is she divinised!And of course the logical first Dogma from which all
these privileges derive is the pre-existence of her divine soul and her
primordial election.
The existence of mystical and hyperstatic Dogmas in the
deposit of divine revelation is undoubted, but the disclosure of these
mysteries was kept until comparatively recent times, when in the Holy
Palmarian Council 1980-1992 they were formulated and expressed in the
Treatise on the Mass.
The opposition to mysticism and supernaturalism has
always been strong in the Church, as was the desire to rationalise the
Dogmas so as to make them more acceptable to the beliefs of people outside
of the Church and to men of what is-calledthe modern age.
We live in a time of the supremacy of rationalism or
reason over Faith; this is why it is not convenient for many Catholics to
explain away such Dogmas as the Immaculate Conception or phenomena such as
Places of Apparitions.The faith correctly understood is right reason
illuminated by the supernatural light of faith.Reason does not contradict
faith; neither does faith contradict reason. The two are mutually
compatible.
Anti-mysticism was the order of the day in the Catholic
Church not only in the 20th century but in the 19th century, too, on the
part of Catholics whose Faith was indeed minimal.There is a danger that
Palmarian Catholics might fall into the subtle error of rejecting the
Palmarian Mass, content to be Tridentine Catholics — defined as
believers that the faith froze in 1958.These explicitly renege on the
Palmarian Faith, rejecting the Pontificate of Pope Gregory XVII and his
legitimate vicarial acts as well as the Holy Palmarian Council and the
Flight of the Church from Rome.
Unfortunately, to fall into the error of returning to
the Tridentine Rite is indeed temerarious.In the case of a Bishop, it is
to ignore Pope Gregory's Dogmatic Constitution on the Mass of 1983 and
would most certainly occasion a fall into those anathemas with the
consequent loss of his powers and paternity over the Church.
What has happened to the Pope in the last 5 years does
not invalidate his legitimate acts of the first 17 years, and one is not
at liberty to ignore his entire Pontificate as though the Holy Spirit
never actuated through him or as though his anathemas were all ineffectual,
or to arrogate to oneself the right to pass definitive judgment on what
should be obeyed or ignored during those first 17 years.
The Pope when functioning as he should is the symbol of
unity in the Church.When he is mis-functioning, he is a sign of the
opposite:a symbol of disunity, as he has been for at least the last 5
years.
A full theological description of the Palmarian Rite of
the Holy Mass is given in the Treatise on the Mass, Chapter 15, verse 33,
103-168, for those able to penetrate the sublime doctrine that
encapsulates the Palmarian Mass.In this theological exposition, it is
clearly shown how the Priest is constituted at the altar Mystic Christ,
how Jesus relives his life again in the person of the Priest, how our Lord
assumes the Priest and by means of him perpetuates his own Priesthood.
The dogma of the mystical priestly state means that the
Priest more than any one else can say with St. Paul: "Not I, but
Christ who lives in me."And Jesus actuates in him in the form of the
light in the form of the cross from the mystical priestly heart, making
his priesthood efficacious and enabling him to confect the Mass and the
Sacraments.
