The Abbot of Fontgombault, in an interview reported in the blog Rorate Caeli, said (among many interesting things) the following:
Many young priests … want a liturgy that is richer in the level of rites, associating more strictly the body to the celebration. Would it not be possible to propose in the Ordinary Form the [EF] prayers of the Offertory; to enrich it with [the] genuflections, inclinations, signs of the cross, of the Extraordinary Form? A rapprochement would [thus] easily take place between the two Forms, giving an answer to a legitimate [desire] and, additionally, a longed-for desire of Benedict XVI.
Og et par dager tidligere skrev han enda grundigere (og skarpere), bl.a. dette:
(1) I know many readers will disagree; but I believe that an important way ahead in the direction of resacralising the Novus Ordo is through the sanctioning of alternatives derived from the Vetus Ordo. Happily, the Ordinariate Ordo Missae has led the way to a very significant and exemplary extent. Its authorisation deserves to be bracketed with Summorum Pontificum and the New English translation of the Missal, as one of the three major achievements of the last Pontificate in terms of Liturgy; and as a major contribution, from our beloved Anglican Catholic tradition, to the whole Western Church.
Mass may begin with the Tridentine Praeparatio at the foot of the Altar. The Tridentine Offertory Prayers may be used; they are printed as Form 1 of two alternatives. Mass may conclude with the Last Gospel.
(2) Moving in exactly the opposite direction: alternative Eucharistic Prayers should be ruthlessly cut back. Their introduction was a flagrant violation of Sacrosanctum Concilium 23; the defence of the innovation by Pietro Marini (p141: » … consistent with the early Roman liturgy, which actually had used several anaphoras») seems to me … until someone enlightens me … a plain lie.
Here again, the Ordinariate Ordo Missae leads the way. It prints, in its main text, (an Anglo-Catholic translation of) the Canon Romanus, the First Eucharistic Prayer, used daily and universally in the Roman Rite until the disorders of the 1960s. (In an appendix, it does provide the pseudo-Hippolytan Prayer «not to be used on Sundays or Solemnities».)
I believe that the single most important liturgical reform which traditional clergy of whatever jurisdiction (if obliged to use the Novus Ordo) can effect, completely lawfully and without any permission from anyone, is to have a definite personal principle of exclusively using the Roman Canon, weekdays as well as Sundays. However much the Roman Rite varied in its various dialects and in different centuries, the Canon was the profoundly sacred moment of Consecration and of Uniformity, both synchronic and diachronic, binding together all who had ever celebrated, all who were at that moment celebrating, that Rite. I regard the introduction of alternative Eucharistic Prayers as by far the worst of the post-Conciliar corruptions. In an act of amazingly arbitrary Clericalism, the revisers placed the central Act of the Rite totally at the mercy of the daily whimsy of each celebrant.
(3) Rubrics should be redirected towards the holiness of the Great Sacrifice.
The most significant example of this is the the double genuflexion, i.e. before and after each Elevation, prescribed in the Ordinariate Rite.
Such things can be found among Novus Ordo celebrants … … Anglican Catholics for a century brought in the Tridentine rite gradually. While there were parishes where they went overnight from Mattins to the Missal, most clergy gradually added more of the Missal to the Prayer Book, both in terms of text and of ritual, until, perhaps decades later, they had got there. Should we undermine Catholic Clergy who feel they can take their people with them most easily by a gradual transformation of the OF … until the day comes when the transition to the EF is totally painless?