Konklusjonen på et innlegg på NLM-bloggen blir ganske enkelt «a matter of common sense: that there is a necessity to strive for the proper and dignified celebration of the sacred liturgy according to the usus antiquior just as there is for the modern Roman liturgy and every other liturgical rite or use.»
Noen som snakker mye om dårlig feiret liturgi tenker bare på den nye romerske messen, men også den gamle messen kunne og kan feires dårlig. F.eks. slik:
In terms of the ars celebrandi, an over-exaggerated or theatrical approach to the execution of the ceremonial actions of the liturgy is problematic on the one hand, as is rushing through the liturgical texts and ceremonies on the other; the rites should be celebrated with a gravitas which doesn’t see them rushed of course, but there should also be a natural quality to them that isn’t lethargic or ponderous. Poor execution of the chants and sacred music of the Mass can be a source of great and awkward distraction, as can the poor execution of the Latin. Finally, no matter how splendid the celebrant, poorly trained and disciplined servers can also greatly distract from the liturgy.
Slik begynte dette innlegget, med et folus på at alle liturgier må feires verdig og korrekt etter bøkene:
Very often when we consider the question of the «ars celebrandi,» or in other words, the proper and dignified celebration of the sacred liturgy, our mind turns to a consideration of how that may or may not be manifest in typical parish liturgy. For the most part, that will likewise put us into the context of the modern Roman liturgy. Perhaps in part because of this, and precisely because it is the predominant liturgical form in use, a not uncommon way of thinking that has developed amongst some of the liturgically-interested is that when one is considering poor manifestations of the celebration of the liturgy, including liturgical abuses, some might presume to think almost exclusively in terms of the modern liturgy.
However, while it is true that there is much grass-roots work to be done in re-enchanting our typical parish liturgies as well as eliminating «normalized» abuses; and while acknowledging there are deeper issues also to be considered as part of the reform of the reform at the scholarly and formal ecclesial levels, I believe it is important to challenge the potential assumption that, by contrast, poor ars celebrandi and, for that matter, poor experience of the liturgy itself, are somehow things from which the usus antiquior is more or less exempt, or which will not be experienced in that context.
Not only is this objectively not the case, I also believe this assumption stunts a much needed and conscious consideration of the way in which the usus antiquior is to be approached today, … …
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