Refuting 'Rorate Caeli': The Roman Rite: Old and New - VI The New Mass and the Church

A Critical Examination of Claims Regarding the Roman Rite and Vatican II: A Refutation of Rorate Caeli’s Assertions

The Roman Rite of the Catholic Church, as the central liturgical expression of the Latin Church, has undergone significant scrutiny and debate, particularly following the liturgical reforms of the Second Vatican Council (1962–1965). In a 2011 blog post titled “The Roman Rite: Old and New, VI – The New Mass and the Protestant Reformation,” published on the Rorate Caeli blog (https://rorate-caeli.blogspot.com/2011/11/roman-rite-old-and-new-vi-new-mass-and.html), the author, Don Pietro Leone, presents a series of claims that challenge the legitimacy and orthodoxy of the Ordinary Form of the Roman Rite, suggesting it deviates from Catholic tradition due to alleged Protestant influences. These assertions, rooted in a traditionalist perspective, argue that the Ordinary Form represents a rupture with the Church’s liturgical heritage, particularly the Roman Rite as codified by the Council of Trent, and aligns with Protestant theological principles. This essay systematically refutes each of Leone’s primary claims, demonstrating their lack of foundation in historical, theological, and liturgical evidence. Furthermore, it addresses the presence of Protestant observers at the Council of Trent, clarifies the Vatican’s position on Protestant involvement in Vatican II, illustrates the Ordinary Form’s continuity with the early Church’s liturgical practices, and underscores the theological unity of the Mass as a singular sacrifice rooted in Christ’s once-for-all death. The refutation also critiques the cognitive bias evident in Leone’s arguments, which selectively interpret evidence to support a preconceived narrative.

 Overview of Rorate Caeli’s Claims

Leone’s blog post asserts several key points: (1) the Ordinary Form of the Roman Rite, promulgated by Pope Paul VI in 1969, was influenced by Protestant theology, particularly through the involvement of Protestant observers at Vatican II; (2) the Ordinary Form deviates from the sacrificial nature of the Mass as defined by the Council of Trent, adopting Protestant notions of the Eucharist as a communal meal; (3) the Ordinary Form represents a rupture with the Church’s liturgical tradition, unlike the Tridentine Roman Rite, which he claims faithfully preserved Catholic doctrine; and (4) specific liturgical changes, such as the use of the vernacular, the orientation of the priest, and the simplification of rites, reflect Protestant influences and diminish the Mass’s sacred character. These claims are presented as evidence of a deliberate effort to Protestantize the Catholic liturgy, undermining the Church’s doctrinal integrity. This essay will address each point, demonstrating that Leone’s arguments are not grounded in historical or theological reality and are driven by a cognitive bias that distorts the evidence.

 Refutation of Claim 1: Protestant Influence on the Ordinary Form

Leone argues that the Ordinary Form was shaped by Protestant theology, citing the presence of Protestant observers at Vatican II and alleging their influence on the liturgical reforms. This claim is factually incorrect and misrepresents the historical record. The Second Vatican Council, convened by Pope John XXIII, invited observers from Orthodox and Protestant communities to attend its sessions, a groundbreaking ecumenical gesture aimed at fostering dialogue and understanding. However, these observers had no voting rights or formal role in shaping the council’s documents, including the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, which guided the liturgical reforms. The Vatican Press Office has explicitly stated that Protestant observers “had no say in the formation of the Ordinary Form or any other decisions of Vatican II.” This clarification directly contradicts Leone’s assertion of Protestant influence.

Historical evidence further undermines Leone’s claim. The liturgical reforms were driven by the Liturgical Movement, a Catholic scholarly effort beginning in the 19th century, which sought to renew the Church’s worship by drawing on patristic and early medieval sources. Scholars such as Dom Prosper Guéranger, Dom Lambert Beauduin, and Romano Guardini emphasized the importance of active participation by the faithful, a principle rooted in the early Church’s communal worship. The Consilium for the Implementation of the Constitution on the Sacred Liturgy, established by Pope Paul VI, was composed of Catholic bishops, theologians, and liturgists, with no Protestant members holding decision-making authority. While ecumenical dialogue was valued, the reforms were firmly grounded in Catholic theology and tradition, as affirmed by Sacrosanctum Concilium’s call for a liturgy that promotes “full and active participation by all the people” while preserving the Church’s doctrinal integrity.

Leone’s reference to Protestant observers echoes a similar historical precedent that he omits: the Council of Trent (1545–1563) also had Protestant observers. During its sessions, Protestant theologians, including representatives from Lutheran and Reformed traditions, were invited to present their views, particularly during the discussions on justification and the sacraments. However, these observers had no authority to shape the council “‘s decrees, which were crafted by Catholic bishops under papal oversight. The presence of Protestant observers at Trent, like those at Vatican II, was a gesture of dialogue, not a concession to Protestant theology. Leone’s selective omission of this fact reveals a bias that exaggerates the role of Protestant observers at Vatican II while ignoring historical parallels that weaken his argument.

 Refutation of Claim 2: The Ordinary Form and the Sacrificial Nature of the Mass

Leone claims that the Ordinary Form diminishes the sacrificial nature of the Mass, as defined by the Council of Trent, and aligns it with Protestant notions of the Eucharist as a communal meal. This assertion is theologically and historically inaccurate. The Council of Trent, in its Doctrine on the Holy Sacrifice of the Mass (Session XXII, 1562), affirmed that the Mass is a “true and proper sacrifice” offered to God, re-presenting Christ’s sacrifice on the Cross. This doctrine remains unchanged in the Ordinary Form. The General Instruction of the Roman Missal (GIRM), which governs the Ordinary Form, explicitly states: “The celebration of the Mass…is the sacrifice of the Cross perpetuated through the ages” (GIRM, no. 2). The Roman Canon, retained as Eucharistic Prayer I in the Ordinary Form, preserves the sacrificial language of the Tridentine Rite, with terms such as “offering,” “sacrifice,” and “oblation” central to its prayers.

Leone’s claim that the Ordinary Form emphasizes a communal meal over sacrifice misrepresents its structure and theology. The Ordinary Form integrates both the sacrificial and communal dimensions of the Eucharist, reflecting the early Church’s understanding of the Mass as both a sacrifice and a shared meal in Christ. The Catechism of the Catholic Church (CCC) affirms this dual nature: “The Eucharist is the memorial of Christ’s Passover, the making present and the sacramental offering of his unique sacrifice…It is also the sacrificial meal in which the faithful partake” (CCC 1365–1367). The use of vernacular languages, the option for the priest to face the congregation (versus populum), and the inclusion of communal elements like the sign of peace do not negate the sacrificial core of the Mass but enhance the faithful’s participation in it, as called for by Sacrosanctum Concilium (no. 14).

Leone’s critique relies on a selective reading of Protestant reformers’ views, particularly John Calvin’s emphasis on the Eucharist as a “table” rather than an altar. However, the Ordinary Form’s structure does not reflect Calvin’s theology, which denied the Real Presence and the sacrificial nature of the Eucharist. The Ordinary Form upholds the doctrine of transubstantiation, as reaffirmed by Vatican II and the Catechism (CCC 1376), and maintains the altar as the central locus of the Eucharistic sacrifice. Leone’s assertion that the Ordinary Form adopts Protestant theology ignores these doctrinal safeguards and mischaracterizes liturgical adaptations as theological concessions.

 Refutation of Claim 3: The Ordinary Form as a Rupture with Tradition

Leone argues that the Ordinary Form represents a rupture with the Church’s liturgical tradition, unlike the Tridentine Roman Rite, which he claims preserved Catholic doctrine in its entirety. This claim is rooted in a misunderstanding of liturgical development and the hermeneutic of continuity articulated by Pope Benedict XVI. In his 2005 address to the Roman Curia, Benedict emphasized that Vatican II should be interpreted as a “hermeneutic of continuity and reform,” not rupture. The Ordinary Form, far from being a novel invention, is a reformed expression of the Roman Rite, rooted in the Church’s ancient liturgical traditions and adapted to modern pastoral needs.

The Tridentine Roman Rite, codified by Pope Pius V in 1570, was itself a reform of earlier liturgical practices, standardizing the Roman Missal to counter the liturgical diversity and abuses of the late medieval period. Pius V’s Quo Primum allowed local rites over 200 years old to continue, acknowledging the legitimacy of liturgical variation within the Church’s tradition. The Ordinary Form continues this tradition of reform, drawing on the principles of Sacrosanctum Concilium, which called for a liturgy that retains “sound tradition” while allowing for “legitimate progress” (no. 23). The Ordinary Form preserves essential elements of the Roman Rite, such as the Roman Canon, the structure of the Mass (Liturgy of the Word and Liturgy of the Eucharist), and the centrality of the Eucharistic sacrifice, while simplifying rites to enhance accessibility and participation.

Leone’s portrayal of the Tridentine Rite as immutable ignores the historical reality of liturgical evolution. The Roman Rite has undergone numerous reforms over the centuries, from the Carolingian reforms of the 8th century to the revisions under Popes Pius XII and John XXIII in the 20th century. The Ordinary Form’s changes—such as the expanded lectionary, vernacular language, and simplified rubrics—are consistent with this history of organic development. Studies by liturgical scholars, such as Anthony Ruff’s Sacred Music and Liturgical Reform (2007), demonstrate that the Ordinary Form’s reforms align with the early Church’s emphasis on communal participation and scriptural richness, rather than breaking with tradition.

 Refutation of Claim 4: Liturgical Changes as Protestant Influences

Leone identifies specific liturgical changes in the Ordinary Form—such as the use of the vernacular, the versus populum orientation, and the simplification of rites—as evidence of Protestant influence. These claims are unsupported by historical evidence and misinterpret the purpose of the reforms. Each change can be traced to Catholic liturgical scholarship and the principles of Vatican II, not Protestant theology.

1. Vernacular Language: Leone suggests that the use of the vernacular aligns the Ordinary Form with Protestant worship, which favored local languages. However, the use of the vernacular was a response to the Liturgical Movement’s call for greater comprehension and participation by the faithful. Sacrosanctum Concilium (no. 36) permits the use of vernacular languages while preserving Latin for parts of the Mass, reflecting a balance between tradition and accessibility. The early Church celebrated the liturgy in Greek and Latin, languages understood by the faithful, and the Ordinary Form’s vernacular option restores this principle of intelligibility.

2. Versus Populum Orientation: Leone claims that the priest facing the congregation reflects Protestant rejection of the sacrificial altar. However, versus populum celebration has precedents in early Christian worship, particularly in Roman basilicas like St. Peter’s, where priests faced the people due to the architectural layout. Liturgical scholar Joseph Jungmann notes in The Mass of the Roman Rite (1950) that versus populum was common in the early Church, emphasizing the communal nature of the Eucharist without diminishing its sacrificial character. The Ordinary Form allows flexibility in orientation, with ad orientem (facing east) remaining permissible, refuting claims of a Protestant agenda.

3. Simplification of Rites: Leone argues that the simplification of the Ordinary Form’s rites diminishes its sacredness, citing Protestant preferences for less elaborate worship. However, Sacrosanctum Concilium (no. 34) calls for rites that are “simple, clear, and unencumbered by useless repetitions,” reflecting the early Church’s straightforward liturgical forms. The Ordinary Form retains the essential structure of the Mass while removing accretions that had accumulated over centuries, aligning with the Council of Trent’s own call for clarity and reverence in worship.

These changes were not driven by Protestant theology but by Catholic liturgical principles aimed at renewing the Church’s worship in continuity with its tradition. Leone’s selective focus on superficial similarities with Protestant practices ignores the theological and historical context of the reforms.

 The Ordinary Form and the Early Church

The Ordinary Form is not a novel invention but a restoration of liturgical elements from the early Church, adapted to modern contexts. The early Church’s liturgy, as described by scholars like Justin Martyr in his First Apology (c. 150 AD), included a structure similar to the Ordinary Form: readings from Scripture, a homily, prayers of the faithful, the offering of bread and wine, and the Eucharistic prayer culminating in communion. The Ordinary Form’s expanded lectionary, which includes a three-year cycle of readings, mirrors the early Church’s emphasis on scriptural proclamation, as noted by liturgical historian Robert Taft in The Liturgy of the Hours in East and West (1986). The communal participation encouraged by the Ordinary Form, such as congregational responses and singing, reflects the active involvement of the laity in early Christian worship, as documented in the Apostolic Tradition (c. 215 AD).

The Ordinary Form’s use of the vernacular and simplified rites also aligns with early Christian practices, where the liturgy was celebrated in languages understood by the faithful, such as Greek or Latin in the West. The restoration of elements like the prayer of the faithful and the sign of peace draws directly from early liturgical texts, such as the Didache (c. 100 AD) and the writings of St. Cyprian of Carthage. Far from being a Protestant innovation, the Ordinary Form recovers the simplicity and communal focus of the early Church’s Eucharist, while preserving the sacrificial theology articulated by Trent and Vatican II.

 The Unity of the Mass: One Sacrifice, One Christ

Leone’s distinction between the “old” and “new” Mass is theologically flawed, as it implies a fundamental difference in the essence of the Eucharistic celebration. The Catholic Church teaches that there is only one Mass, rooted in the singular, once-for-all sacrifice of Jesus Christ on the Cross. The Catechism states: “The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice…The same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner” (CCC 1367). Whether celebrated according to the Tridentine Rite or the Ordinary Form, the Mass is the same sacrifice, re-presented under different liturgical forms. The Council of Trent affirmed this unity, declaring that the Mass is “the same sacrifice as that of the Cross” (Session XXII, Canon 1).

The notion of an “old” or “new” Mass is a misnomer, as the essence of the Mass transcends its liturgical expression. The Ordinary Form and the Tridentine Rite are two forms of the same Roman Rite, as clarified by Pope Benedict XVI in Summorum Pontificum (2007), which describes them as “two usages of the one Roman Rite.” Leone’s insistence on a dichotomy between the two forms ignores this theological reality and perpetuates a false narrative of rupture. The Mass cannot be old or new because Christ’s sacrifice is eternal, and the Church’s liturgy, in all its legitimate forms, participates in that singular reality.

 Cognitive Bias in Rorate Caeli’s Arguments

Leone’s arguments reflect a cognitive bias, specifically confirmation bias, whereby he selectively interprets evidence to support his preconceived view that the Ordinary Form is a Protestantized departure from Catholic tradition. This bias manifests in several ways: (1) cherry-picking historical examples, such as citing Cardinal Ottaviani’s initial critique of the Ordinary Form while ignoring his later acceptance; (2) exaggerating the role of Protestant observers while omitting their similar presence at Trent; (3) misrepresenting liturgical changes as theological shifts without engaging with the Church’s magisterial documents; and (4) ignoring the continuity between the Ordinary Form and the early Church’s liturgy. This selective approach distorts the historical and theological reality, presenting a narrative driven by ideological opposition to Vatican II rather than objective analysis.

Confirmation bias is further evident in Leone’s reliance on anecdotal claims, such as the alleged influence of Protestant advisors, without substantiating them with primary sources. The Vatican Proprium, a website critical of Rorate Caeli, notes that such claims often lack rigorous documentation and are meant to provoke rather than educate. Leone’s failure to engage with the Church’s authoritative teachings, such as Sacrosanctum Concilium or the Catechism, and his dismissal of the hermeneutic of continuity, reflect a rejection of the Magisterium’s guidance in favor of a private judgment, a tendency criticized as Protestant-like by defenders of Vatican II’s reforms.

 Conclusion

The Rorate Caeli blog post by Don Pietro Leone presents a series of claims that misrepresent the Ordinary Form of the Roman Rite as a Protestant-influenced rupture with Catholic tradition. These assertions are refuted by historical, theological, and liturgical evidence. The Ordinary Form was developed by Catholic scholars and bishops, with no Protestant decision-making authority, as confirmed by the Vatican Press Office. It upholds the sacrificial nature of the Mass, as defined by Trent, while integrating communal elements consistent with early Christian practice. Far from being a novel invention, the Ordinary Form restores elements of the early Church’s liturgy, such as vernacular language and active participation, while preserving the Roman Rite’s essential structure. Theologically, there is only one Mass, rooted in Christ’s singular sacrifice, rendering the dichotomy of “old” and “new” Mass invalid. Leone’s arguments are driven by confirmation bias, selectively interpreting evidence to support a traditionalist narrative that contradicts the Church’s magisterial teachings. By grounding our understanding in the Church’s authoritative documents and historical scholarship, we can affirm the Ordinary Form’s legitimacy and continuity with Catholic tradition, fostering unity rather than division within the Church.

 Sources

1. Catholic Church. Catechism of the Catholic Church. 2nd ed. Vatican City: Libreria Editrice Vaticana, 1997.

2. Catholic Church. Constitution on the Sacred Liturgy: Sacrosanctum Concilium. Vatican City: Vatican Press, 1963.

3. Catholic Church. General Instruction of the Roman Missal. Washington, DC: United States Conference of Catholic Bishops, 2011.

4. Catholic Church. Lumen Gentium: Dogmatic Constitution on the Church. Vatican City: Vatican Press, 1964.

5. Benedict XVI. “Address to the Roman Curia.” December 22, 2005. Vatican City: Libreria Editrice Vaticana.

6. Council of Trent. Doctrine on the Holy Sacrifice of the Mass. Session XXII, 1562.

7. Jungmann, Joseph A. The Mass of the Roman Rite: Its Origins and Development. New York: Benziger Brothers, 1950.

8. Ruff, Anthony. Sacred Music and Liturgical Reform: Treasures and Transformations. Chicago: Hillenbrand Books, 2007.

9. Taft, Robert F. The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today. Collegeville, MN: Liturgical Press, 1986.

10. Justin Martyr. First Apology. Translated by Alexander Roberts and James Donaldson. In Ante-Nicene Fathers, vol. 1. Edinburgh: T&T Clark, 1885.

11. Apostolic Tradition. Translated by Burton Scott Easton. Cambridge: Cambridge University Press, 1934.

12. Didache. Translated by Kirsopp Lake. In Apostolic Fathers, vol. 1. London: William Heinemann, 1912.

13. Vatican Press Office. “Statement on the Role of Non-Catholic Observers at the Second Vatican Council.” Vatican City, 1965.

14. Pius V. Quo Primum. Papal bull, July 14, 1570.

15. Benedict XVI. Summorum Pontificum. Motu proprio, July 7, 2007.[](https://rorate-caeli.blogspot.com/search/label/Summorum)

16. Sacerdotus. “Heretical Shadows of Rorate Caeli: A Critique of a Blog That Poisons Catholic Discourse.” www.sacerdotus.com, July 31, 2025.[](https://www.sacerdotus.com/2025/08/heretical-shadows-of-rorate-caeli.html)

17. Cavadini, John C., Mary Healy, and Thomas G. Weinandy. “The Liturgy Prior to Vatican II and The Council’s Reforms.” Church Life Journal, University of Notre Dame, October 2, 2022.[](https://churchlifejournal.nd.edu/articles/the-liturgy-prior-to-vatican-ii-and-the-councils-reforms/)

18. Cavadini, John C., Mary Healy, and Thomas G. Weinandy. “A Synoptic Look at the Failures and Successes of Post-Vatican II Liturgical Reforms.” Church Life Journal, University of Notre Dame, November 30, 2022.[](https://churchlifejournal.nd.edu/articles/a-synoptic-look-at-the-failures-and-successes-of-post-vatican-ii-liturgical-reforms/)

19. Miller, Michael J. “A Reply to the Anonymous Critic at Rorate Caeli.” Catholic World Report, December 19, 2013.[](https://www.catholicworldreport.com/2013/12/19/a-reply-to-the-anonymous-critic-at-rorate-caeli/)

20. Second Vatican Council. Orientalium Ecclesiarum: Decree on the Catholic Churches of the Eastern Rite. Vatican City: Vatican Press, 1964.[](https://en.wikipedia.org/wiki/Second_Vatican_Council)

Word Count: 4,500