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Evil .... that is the view held by the SSPX of the Novus Ordo mass.

There has been quite a bit of hysteria on this thread over the description by the SSPX web site, that the Novus Ordo Mass is evil.

Applying the term evil to a valid and sometimes well-intentioned Sacrament is inappropriate. It can, however, be argued that the Novus Ordo Mass, while not evil in and of itself, has contibuted to Catholic society embracing evil and sinful habits.

Let's face it. Regardless of the intentions of the architects of the Novus Ordo, that Mass has led to a watering down of the Faith, it has compromised the teachings of the Church, it has placed political correctness ahead of Tradition. We all know most Catholics rarely go to Confession, many are using artificial bith control, most recieve Communion in the hand, most don't fullfil their obligations to attend Mass on Holy Days, the majority of American Catholics voted for Bill Clinton - twice, etc. etc.

Are all these ills directly a result of the Novus Ordo? No. Has the Novus Ordo indirectly caused Catholics to act evil? Certainly! If you disagree with this conclusion, answer this - Many polls indicate that the vast majority of married Catholics in their child-bearing years are using artificial birth control. How often do you hear a sermon at a Novus Ordo mass condemn this evil as a grave sin? In the thousands of Novus Ordo masses I have attended, I have never heard it condemned once. NOT ONCE. When a priest stands in the pulpit with a fairly good idea that a very large number of his congregation are committing grave sins and he does NOTHING about it (many times he even condones it) he is leading people away from God. This alone is a huge failure of the new Church.

The Novus Ordo may not be evil, but it has certinly made the Evil One's job easier.

We quote here large excerpts from the interview granted by Mgr. Fellay during the symposium on the work of St.Pius X, held in Paris on 30th March 2003

Fr. Lorans: Two years ago, Monseigneur, you asked Rome for this right to the Mass. Is it therefore in this perspective that you consider the Mass, as not the patrimony of the Society, not our private hunting ground, is it, then, in this spirit that you ask, indeed implore, that every priest be granted the power to celebrate the Mass?

Bishop Fellay: Quite. It is impressive to see how many priests, and also lay people are grateful to us for our request. In the entire Church there is a thirst for tradition; it is not always well expressed, but it is real. We come across it everywhere and sometimes in surprising places. A missionary in Amazony told me this: he had been saying the New Mass up until then and one day the elders said to him: “don’t say this Mass, say the other one, because that’s where the mystery is.” That says everything. Or the lady in Singapore, whom Bishop Manat asked: “But what is the difference between the two Masses?” and after a few moments reflection, the young lady replied in one word: holiness. Or the priest in Kenya who had never seen the Mass of all time, who came to me and said: “I am the curate at the cathedral, and people say to me:
- Why do you no longer say the Mass like before? Please say it for us.
- I would be very happy to, but I don’t know it.
If you open a chapel here, you will empty the cathedral.”
At present there are two young priests, one of whom has never seen the true Mass, the other has seen me celebrate it once. These two priests have become apostles of the true Mass, which has caused quite a stir in the diocese.

These are no more than a few examples, but I could go on and tell you what is happening in the world, show you how much suffering and expectation there is in christendom, among the faithful as well as priests. Certainly the Mass is not everything, but it is capable of gathering everything else around itself. What we are seeking, in asking for the right of every priest to the Mass of all time, is this: that the Church have pity on herself, that she tear off this straitjacket that she allowed to be imposed on her at the time of the Council, which has caused her terrible suffering. We are convinced that this liberty of the Mass – a legal act to set down, in order to show that a right has been infringed upon, that the interdiction of this Mass is a grave injustice – this freedom of the Mass would open the floodgates of grace. That is the fundamental reason for our request.