Graces vs. No Graces in the Newmass

"There have been Eucharistic Miracles in the Novus Ordo Mass" [6:50]... Therefore, there are cases that even at the Novus Ordo Mass, one can attend it with the effect of building the faith instead of destroying" [8:58] If you watch and pray even there you can find god's grace" [10:00]. 

Bishop Richard Williamson

It is all wasted because the holy Sacrifice of the Mass, desecrated as it is, no longer confers grace and no longer transmits it.

Archbishop Marcel Lefebvre


There are more statements from Archbishop Lefebvre and Fr. Hesse which corroborate with this same line of thought:

“The Church which affirms such errors is both schismatic and heretical. This Conciliar Church is therefore not Catholic.” 

(Archbishop Lefebvre, July 29, 1976, Reflections on the Suspension a divines)

“We believe we can affirm, purely by internal and external criticism of Vatican II, i.e. by analysing the texts and studying the Council’s ins and outs, that by turning its back on tradition and breaking with the Church of the past, it is a schismatic council.” 

(Le Figaro, August 4, 1976)

Fr. Gregory Hesse also agrees the Newmass is schismatic.

And we have the precise conviction that this new rite of Mass expresses a new faith, a faith which is not ours, a faith which is not the Catholic Faith. This New Mass is a symbol, is an expression, is an image of a new faith, of a Modernist faith.(...) 

Sermon of Archbishop Marcel Lefebvre for the Ordination Mass on the Feast of SS. Peter and Paul, Ecône, Switzerland, 29 June 1976.

Based on what has been stated by Archbishop Lefebvre, namely that the Newmass is a "schismatic rite", we would like to quote Pope Leo XIII  and Saint Thomas Aquinas to prove that even though a schismatic sacrament may be valid, it does not have the guarantee of the graces and fruits that normally would flow from them, and also that they are like an amputated member of body (Church):

"From this it follows also that they cannot promise themselves any of the graces and fruits of the perpetual sacrifice and of the sacraments(...) The form of the branch may still be visible, even apart from the wine, but the invisible life of the root can be preserved only in union with the stock. That is why the corporal sacraments, which some keep and use outside the unity of Christ, can preserve the appearance of piety. But the invisible and spiritual virtue of true piety cannot abide there anymore than feeling can remain in an amputated member." (Serm. LXXI, in Matth., 32) Pope Leo XIII Eximia Leatitia, July 19, 1893, to the bishops of Poitiers

"And since the conservation of the Eucharist is a power which follows the power of Order, such persons as are separated from the Church by heresy, schism, or excommunication, can indeed consecrate the Eucharist, which on being consecrated by them contains Christ's true body and blood; but they act wrongly and sin by doing so; and in consequence they do not receive the fruit of the sacrifice, which is a spiritual sacrifice." St. Thomas Aquinas [IIIa q. 82 art. 7, c]

"The priest, in reciting the prayers of the Mass, speaks in the person of the church, in whose unity he remains; but in consecrating the sacrament he speaks in the person of Christ, whose place he holds by the power of his Orders. Consequently, a priest severed from the unity of the Church celebrates Mass, not having lost the power of Order, he consecrates Christ's true body and blood; but because he is severed from the unity of the Church, his prayers have no efficacy. St. Thomas Aquinas [IIIa q. 82 art. 7, ad 3um]

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