I ett av sine nyhetsbrev skriver Windsor Latin Mass Society om et eksempel på hvordan en brudemesse blir feiret etter Novus ordo, på en måte som fikk mange til å tro at det var den tradisjonelle latinske messen som ble feiret:
… Our Holy Father, Pope Benedict XVI has on several occasions spoken of the need for a “Hermeneutic of Continuity” between the Extraordinary and Ordinary Forms of Holy Mass. By this he means that the Ordinary Form should demonstrate a lineage to its roots in the classic Roman liturgy. This wedding did exactly that. Rubrics of the Ordinary Form were followed precisely as in the Missal. If something was unclear or unspecified, the Tridentine custom was maintained. While there were characteristics unmistakably from the new rite, such as the presence of a concelebrant and the inclusion of Prayers of the Faithful, it might surprise some of our readers to see just what is possible and permissible in the modern liturgy:
• Celebration of the Mass ad oriéntem at the High Altar
• Celebrant and concelebrant wore Roman “fiddleback” vestments, maniples, and birettas
• Introit, Offertory, and Communion Antiphons, Gradual (instead of Responsorial Psalm) and Alleluia chanted by the choir from the 1974 Graduále Románum
• Chanted Opening Prayer, Prayer Over the Gifts, Preface, and Prayer After Communion
• Chanted Kyrie, Glória, and Credo (the latter because Sunday Propers were chosen for the 5:00 PM Mass time)
• Readings set to Gregorian Chant, one in English, one in French, and the Holy Gospel in Latin.
• Eucharistic Prayer I, the Roman Canon
• Holy Communion distributed at the Communion Rail… In 1998, then-Cardinal Ratzinger mentioned in a speech that the average Catholic would find far less difference between the Extraordinary Form and the Ordinary Form celebrated as this wedding was, than between such a Mass and the Ordinary Form as typically celebrated in Western countries. Indeed, the experience, while in many ways different from the Extraordinary Form, was not all that different rubrically. If we exclude content differences in the texts of the Mass and focus on the externals only – which are what most people will remember from the Mass – there were many similarities. So many so, that a priest in attendance asked, “Is this what they call a ‘Tridentine’ Mass?”
Les hele dette nyhetsbrevet HER (pdf). (Samtidig må vi kanskje spørre oss om det er ønskelig eller nyttig å gjøre de to formene av messen så like.)
Kære romerske brødre. Jeg har aldrig forstået dette med brugen af latin, (ikke med hjertet i hvert fald) men er det ikke en uskik at blande latin og folkesproget. (Jeg spørger bare). Burde det ikke være enten det ene eller det andet? Burde det ikke være muligt (og ønskeligt) at synge proprieleddene på folkesprogene til gregorianske melodier i stedet for på latin?
Når det er sagt, er min kommentar bare: Dette er vejen at gå for den nye messe. Dette er måden at gøre det på. For de to former til at ligne hinanden så meget som muligt og med tiden kan de to former måske smelte sammen og der vil igen være en form, hvilket er det idelle. (Har altid ment, at denne skelnen mellem to former af en rite er noget søgt)
Som højkirkelig dansker er jeg vandt til i højkirkelige evangeliske kredse i Danmark at fejre en liturgi, som stort set (og med lidt god vilje) er identisk med den traditionelle messe men på dansk og med salmer sunget af folket. Men for eksempel med både diakon og subdiakon, brugen af den romerske kanon.
Hvis jeg mødte en messe som det beskrevne ville jeg næsten føle mig hjemme.
Keep up the good work!