...But conciliardom has certainly attacked it.  All of these "ministries" muddle the very concept of the priesthood.  One thing it does is promotes the heretical idea that all "believers" are priests--one of Luther's heresies...

2. We note that the Council does not merely describe the laity as sharing in the "priestly, prophetic and kingly functions of Christ" (LG 31), but specifies that Christ himself continues to exercise his priesthood in their lives. Hence their participation in the common priesthood of the Church occurs through the commission and action of Christ, the one eternal high priest.

Moreover, this priestly action of Christ in the laity takes place through the Holy Spirit. Christ "vivifies them with his Spirit." This is what Jesus had promised when he stated the principle that the Spirit gives life (cf. Jn 6:63). He who was sent on Pentecost to form the Church has the perennial task of developing Christ's priesthood and priestly activity in the Church, including the laity, who are fully-fledged members of the corpus Christi by virtue of Baptism. With Baptism, Christ's presence and priestly activity is initiated in every member of his body, in whom the Holy Spirit instills grace and on whom he impresses the character. This enables the believer to have a vital share in the worship given by Christ to the Father in the Church. In Confirmation he confers the ability to be committed adults in the faith, actively involved in the Church's mission of giving witness to and spreading the Gospel [1] .

3. By virtue of this sharing in his priesthood, Christ gives all his members, laity included (cf. LG 34), the capacity of offering in their lives that worship which he himself called "worshipping the Father in Spirit and truth" (Jn 4:23). By carrying out this worship the faithful, enlivened by the Holy Spirit, share in the incarnate Word's sacrifice and in his mission as high priest and universal Redeemer.

According to the Council, in this transcendent priestly reality of Christ's mystery the laity are called to offer their whole lives as a spiritual sacrifice, thus cooperating with the entire Church in the Redeemer's continual consecration of the world. This is the laity's great mission: "For all their works, prayers and apostolic endeavors, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the Spirit, and even the hardships of life, if patiently borne--all these become 'spiritual sacrifices acceptable to God through Jesus Christ.' Together with the offering of the Lord's body, they are most fittingly offered in the celebration of the Eucharist. Thus, as those everywhere who adore in holy activity, the laity consecrate the world itself to God" (cf. LG 34; CCC 901).

[1] Â  cf. St. Thomas Aquinas, Summa Theol., q. 63, a 3; q. 72, aa. 5-6

With the focus being the community and banquet, today, full participation means accepting the "call" to a "leadership role" at the feast.  This means being a "liturgical minister" -- a reader, cantor, music minister, liturgy designer, eucharistic minister, cup minister -- and, I guess, dance ministers now.  There are also the lesser "ministries" of ushers, greeters, etc.

I got this bulletin last Sunday from a nearby church.  On the front cover it has a section titled "Ministries."  It lists 30 varieties, but there are many more.  Anything a lay person does for the parish is a "ministry."  Many good people have been led to believe they must have a "ministry" in order to serve the Church.  They truly believe they are helping remedy a priest shortage or taking some of the load off the priest.

Unfortunately, no matter how altruistic their motive, they are helping the modernist feminist agenda of using a plethora of lay ministries to destroy the ordained priesthood, and the very identity of the Church herself.  I'll get to that in a few minutes. But first lets consider another major source of outrages against the Holy Eucharist -- Communion in the hand...

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Here in California, women who serve as Eucharistic ministers are leading Communion Services in priestless parishes, where they lead the "community" in prayers, Bible readings, the Lord's Prayer, and then distribute reserved hosts, which are delivered from other parishes that have priests. More upsetting is the fact that people have seen Catholic Deacons sitting on the side while a woman stands vested at the altar giving the readings, sharing a sermon, and then distributing communion. Why have a deacon at all if he is not going to serve?

Why have a deacon at all if he's not going to serve?  Good question.

The purpose of the deacon sitting there is to bestow the appearance of legitimacy on the woman's presence and actions in the sanctuary.  

Sometime about 1995 it hit me like a train wreck when I went into a local Catholic parish church (Granada Hills, CA), one where I had sent my children to school previously but I had by then removed them because of corruption in the religion classes.  I went into the church when daily Mass was scheduled, and instead of a priest at the altar, there was a woman, dressed in vestments, and raising a chalice while jabbering some strange words.  It was a "Communion Service."  I noticed a few others in the pews like me, who were looking askance at this whole affair.  

As for me, it was the last straw.  I got up and voted with my feet, and I haven't been back there since.

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Was that the same parish in Granada Hills where a priest pulled a red Flyer wagon with a teddy bear in it up the aisle at the beginning of Mass?

When people started laughing (I was grimacing in pain), the priest turned and asked, "Why are you laughing? What is funnier .... ?  I cannot remember what else he said, and I was in a state of shock.

Yes, I walked out too.

Quote from: Maria Regina

It started with the Novus Ordo Missae which was taken almost word for word from the Lutheran Hymnal of 1904, which I studied intensely during a period of two weeks back in 1995. After that study, I never attended a NO mass again.

Do you have that hymnal in PDF?