We've been through this countless times. One of the great tricks of modernism, as Pius X warned, was to redefine traditional Catholic terminology so that certain terms no longer carry their original meanings. The word "Sacrifice" is an example of this. The term no longer carries the propitiatory denotation of classical Catholic theology, but rather carries the newer meaning provided by Protestant theologians who emphasize the Paschal Mystery, rather than the re-presentation of Calvary. The "sacrifice" in the New Mass is that of Thanksgiving for salvation only, not that of Propitiation and the Cross.
This is why one of the first things Bugnini did was to throw out the Offertory--just as his mentor Martin Luther had done--in order to remove entirely the notion underscored by Trent of Propitiatory sacrifice. This is also why the New Mass is so short on expressions of our sinfulness and on the punishments due to sin; it scarcely mentions at all our need for intercession, not only of Christ, but of the angels and saints--which characterizes so profoundly the Old Mass. It is rather a Mass of the already-saved, an assembly that rejoices in its salvation, not a Mass of sinners who have need of expiation.
The New Mass is also subversive of the truth of Transubstantiation. Not that Transubstantiation does not actually transpire. It is a valid Mass--but barely. What happens is that while the Great Mystery of Faith does occur, the Real Presence is deliberately ignored by the priest and the assembly. Instead of a focus on the living Presence on the altar, attention is immediately trained instead on the virtual Presence of Christ in the assembly. Everything is done to minimize awareness of the Catholic truth. Even kneeling for Communion has been eliminated. All has been arranged instead to emphasize what most resembles a Protestant worship service. This is profoundly offensive to many Catholics who sense the avoidance of a true Catholic expression. For many others the Novus Ordo has meant a gradual loss of faith in the Real Presence.
The problem with that argument is that Paul VI and the Consilium both strenuously insisted that the sacrificial meaning of the Mass remained intact. The Preamble to the GIRM is clear that the 1970 Missal is in-line with Tridentine theology.
The "sacrifice" in the New Mass is that of Thanksgiving for salvation only, not that of Propitiation and the Cross.
That simply doesn't make sense. The 1970 Missal is clear that the sacrifice is that of Christ, the Victim.
Father, calling to mind the death your Son endured for our salvation, his glorious resurrection and ascension into heaven, and ready to greet him when he comes again, we offer you in thanksgiving this holy and living sacrifice.Look with favor on your Church's offering, and see the Victim whose death has reconciled us to yourself. Grant that we, who are nourished by his body and blood ... (Eucharistic Prayer III, ICEL)
Can you explain how exactly "this holy and living sacrifice" is only "thanksgiving for salvation only"? Does "thanksgiving for salvation only" have body and blood? Did it die to reconcile men to God? I don't think so.
This is why one of the first things Bugnini did was to throw out the Offertory
But the Offertory wasn't thrown out. The prayers super oblata include many of the traditional secrets, and they clearly communicate the offertory idea (we are dealing with Bugnini here, and he worked in Latin):
Fac nos, quaesumus, Domine,
his muneribus offerendis convenienter aptari,
quibus ipsius venerabilis sacramenti celebramus exordium. (1st Sunday of Lent)
This is the same prayer as that of the 1962 Secret for Ash Wednesday.
Haec hostia, Domine, quaesumus, emundet nostra delicta,
et ad celebranda festa paschalia
fidelium tuorum corpora mentesque sanctificet. (2nd Sunday of Lent)
Here is the Secret for Quinquagesima Sunday in the 1962 Missal:
Haec hostia, Domine, quaesumus: emundet nostra delicta: et ad sacrificium celebrandum, subditorum tibi corpora, mentesque sanctificet
So this super oblata is almost identical to a traditional prayer, and "hostia" (sacrificial offering) cleansing our crimes is a clear profession in the propitiatory nature of the Sacrifice.
His sacrificiis, Domine, concede placatus,
ut, qui propriis oramus absolvi delictis,
fraterna dimittere studeamus. (3rd Sunday of Lent)
This is one of the prayers composed by the Consilium. That it teaches that the Lord is "appeased" by "these sacrifices" shows that the Consilium was not a collection of Protestants!
Remedii sempiterni munera, Domine, laetantes offerimus,
suppliciter exorantes,
ut eadem nos et fideliter venerari,
et pro salute mundi congruenter exhibere perficias. (4th Sunday of Lent)
This prayer is loosely based on one from the Gelasian Sacramentary. Here we see that we are to faithfully revere the gifts which are being offered at Mass and display them for the salvation of the world. The offertory idea is clearly there.
Exaudi nos, omnipotens Deus,
et famulos tuos, quos fidei christianae eruditionibus imbuisti,
huius sacrificii tribuas operatione mundari.
There is no ancestor of this prayer in the 1962 Missal, but here again we find the idea of "this sacrifice" cleansing those who hold the christian faith. There is nothing here to make us think that this sacrifice is only one of thanksgiving, and much in the Eucharistic Prayers to make us conclude that "this sacrifice" refers to the sacrifice of Christ.
What happens is that while the Great Mystery of Faith does occur, the Real Presence is deliberately ignored by the priest and the assembly. Instead of a focus on the living Presence on the altar, attention is immediately trained instead on the virtual Presence of Christ in the assembly.
What are you talking about? Right after the words of consecration, the priest genuflects. Then the priest proclaims that Christ is present to the congregation: "the Mystery of Faith!" and the people respond by glorifying him made present on the altar.
a. Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur, donec venias.
b. Quotiescumque manducamus panem hunc et calicem bibimus, mortem tuam annuntiamus, Domine, donec venias.
c. Salvator mundi, salva nos, qui per crucem et resurrectionem tuam liberasti nos.