Fr. William Holiday, pastor of Incarnation Catholic Church in Orlando, Florida, has written to his congregation to announce the coming into effect of the permanent order of the Anglican Use eucharistic liturgy — now to be called "Divine Worship" — and to explain the precise form it will take in the parish (there are a number of legitimate options to suit pastoral sensibilities).
* * *
As most of you are aware, I recently attended a clergy conference. This conference was centered around both the spiritual and practical aspects of the liturgy that has been promulgated for use in the Ordinariates around the world. The inauguration for this liturgy, officially designated as Divine Worship, will occur on Advent Sunday (Dec. 01). There are some elements that have changed that will be very familiar to folks that have been here a while, i.e., prior to our Reception into the Catholic Church. There are other elements that will be very familiar to those who have entered our congregation from Diocesan parishes since our reception. Given our human nature, any change is looked upon suspiciously, and with a wary eye. To alleviate the angst that accompanies change, I wanted to take this opportunity to point out the significant adjustments that have been made to our transitional liturgy (the one currently in use). I will only identify points that directly effect your participation, e.g., responses, postures, etc., and will touch briefly when necessary on the rationale for the change. If you desire, I have a copy of all of the changes that goes into greater detail, but for most it is definitely in the TMI realm. I will be happy to provide you a copy if you so desire, just get with me. I will also be more than happy to sit down and discuss the matter in as much detail as you desire. So, below is a point by point list of the significant adjustments for those who are interested.
Opening Acclamation: “In the name of the Father, and the Son, and the Holy Ghost. Amen.” Changed from the “Blessed be God….”
Decalogue: Now numbered as in the Roman Rite
Kyrie: Now six fold in said Masses, and we will be making a move toward the more traditional (both Catholic and Anglican) by reciting the Kyrie in the original Greek. So, after the Decalogue or the Summary of the Law, the form will be:
The Peace: Moved from its current position after the “Comfortable Words” to its traditional place after the Lord's Prayer. The current practice of not communally sharing the Peace, i.e., shaking hands, will be maintained.
Orate Fratres: Currently when we hear “Pray, brethren, that our sacrifice…” we are standing, and when we hear, “May the Lord receive this sacrifice…” we kneel. In the new liturgy the people are to remain standing until the Sanctus (Holy, Holy, Holy) after which all bow until, “Blessed is He that cometh in the name of the Lord. Hosanna in the highest.” is said, after which all kneel.
Posture during the Lord's Prayer: All stand. This is quite different for us, but if you take into consideration that out bodily posture should reflect the words of the liturgy, we have just said “…we are bold to say…” Kneeling is not a posture of boldness, and we are speaking these words boldly as the Body of Christ.
The Lord's Prayer: “..for Thine is the kingdom and the power…” will no longer be recited as a continuity of the Lord's Prayer. In the new form, that is more consistent with traditional practice, we will now stop at “deliver us from evil”. This will be followed by the priest saying what is termed the embolism. This is the prayer I have been reciting after the Lord's Prayer for a few weeks now. i.e., “Deliver us, O Lord, we beseech Thee, from all evils…”. At the concluding words of this prayer, “…free from sin and safe from all distress.” The people will respond, “For Thine is the kingdom and the power…”
A note regarding the Lord's Prayer; from Advent I this prayer will be sung during all sung Masses.
Prayer of Humble Access: Our traditional wording that was removed in the transitional liturgy, has been restored in the new. “Grant us therefore, gracious Lord, so to eat the flesh of Thy dear Son Jesus Christ, and to drink His blood, that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood, and that we may evermore dwell in Him, and He in us. Amen.
Thanksgiving after Communion: Another point at which our traditional rendering was restored. “…and are also heirs, through hope, of Thy everlasting kingdom, by the merits of the most precious death and passion of Thy dear Son. And we humbly beseech Thee, O heavenly Father…” It should also be noted that, “Let us pray.”, will not be used before the Thanksgiving.
Post Communion Collect: Another return to the “old days” is the reestablishment of the Post Communion Collect. This prayer will be recited by the priest after the Thanksgiving, and prefaced by, “The Lord be with you. Let us pray.”
Beginning with the initiation of this new liturgical form on Advent I incense will be used at all Sung Masses.
I will not burden you with the several adjustments made to other parts of the Mass, as they do not require a response from the congregation. Additionally, we are endeavoring to obtain a new pew missal for ease of transition.
If you have any questions, feel free to pull me aside, call, or visit.
Any man who supposes or sets himself up as a scholar or an historian automatically forfeits the privilege of being called either by the mere usage of the mendacious and revisionist terms, 'Before the Common Era' (B.C.E.) and the 'Common Era' (C.E.), in place of the method of counting the calendar anno Domini (A.D.). Human time is cleaved into two distinct epochs by one singular, undeniable, undiminishable event, as recounted in the reading from the Roman Martyrology appointed for the Eve of Christmas. A man who would seek to establish a method of accounting for human history in terms denying the Incarnation of Our Lord is His enemy and "[i]t were better for him that a millstone were hanged about his neck, and he were cast into the sea."
The Twenty-Fifth Day of December
In the 5199th year of the creation of the world,
from the time when God in the beginning created the heaven and the earth;
the 2957th year after the flood;
the 2015th year from the birth of Abraham;
the 1510th year from Moses, and the going forth of the people of Israel from Egypt;
the 1032nd year from the anointing of David King;
in the 65th week according to the prophecy of Daniel;
in the 194th Olympiad;
the 752nd year from the foundation of the City of Rome;
the 42nd year of the rule of Octavian Augustus, all the earth being at peace, Jesus Christ, the Eternal God, and the Son of the Eternal Father, desirous to sanctify the world by his most merciful coming, being conceived by the Holy Spirit, nine months after his conception was born in Bethlehem of Juda, made Man of the Virgin Mary.
THE NATIVITY OF OUR LORD JESUS CHRIST ACCORDING TO THE FLESH.
For whatever reason, there seems to be a fixation in the Anglican-Catholic blogosphere and private mailing lists with my offhand use of the term "ad experimentum" to describe the new Ordo of the Anglican Use Mass, now in limited theatrical release in several parishes and communities of the Personal Ordinariates, and reproduced in part, here on the blog. Deborah Gyapong at Foolishness to the World seems to have gone out of her way to cite Bill Tighe, himself quoting "a knowledgeable friend" who represents the restricted introduction as simply an "inaugural period" and denying any trial nature to the exercise. I think the inference here is that I might be mischaracterising the intention of those responsible for this rather pathetic hush-hush operation.
Earlier this morning, I wrote Dr. Tighe:
As "ad experimentum" liturgy is a notion that seems (to this layman, at least) fundamentally un-Catholic and truly bizarre, it never occurred to me to apply the term in any technical sense. That being said, it is plain to me that, whether or not feedback were requested, if it is admitted that the ordo may be subject to change based on real-world reaction or experience, this Mass text is, by definition, experimental. Is that not reasonable?
Oh my! I've been outed as a "hardliner," a positively radical traditionalist! As I had to waste my time with this, and because I want to get as much mileage as possible out of my reply to "Henri" on Foolishness to the World (as yet unmoderated), I (partially and with a few minor revisions) reproduce the comment here.
[J]ust a few observations/questions about another "pointed" and very substantially incorrect comment in the Anglican-Catholic blogosphere.
I'd really love to learn more about my personal agenda… and how, were it to exist, it deviates from that of the vast majority of traditional Anglicans — for whom these Ordinariates were so generously imagined and brought into being by our beloved Pope Benedict XVI.
I am not a partisan for the Usus Antiquior. I am a devotee — and with God's help — defender of Tradition. That the genuine, peculiar liturgical and devotional patrimony of those Anglicans well-disposed to the Ordinariates is more closely aligned with the practices of the Universal Church before the reforms of the Second Vatican Ecumenical Council is simply a fact.
I do not resist the New Order as such: I love and maintain a legitimate and holy tradition — and, according to the Holy Father, a treasure to be shared.
I am not, nor have I ever been, a member of the Priestly Society of St. Pius X. The fact that I am a layman should be ample evidence to support this claim. That said, I deeply admire the Work of Archbishop Lefebvre, and I recognise that the position of Catholic Tradition in Christ's Church would be much weaker today were it not for the saintly man and his Societas Sacerdotalis.
Finally, I am happy to repeat what I wrote in the comment box on The Anglo-Catholic, perhaps with a bit less sarcasm — but with the same simple honesty. I know that, being the prodigal sons, we former Anglicans are meant to listen and learn and not presume to question or contradict our elder brethren in The Faith, but my notion of being Catholic is not unquestionable attention to every media report of the personal preferences of the Cardinal Prefect of the Congregation for the Doctrine of the Faith or the members of any top secret liturgical committee.
UPDATE (16 August 2013 10:10 AM EDT): Two spelling errors in no. 13 below corrected.
An anonymous parishioner of St. Mary the Virgin (Anglican Use), Arlington, Texas, has painstakingly worked to provide us with an extremely detailed analysis of the changes to the Book of Divine Worship eucharistic liturgy, which revised order was published and celebrated in that parish for the first time on Sunday last (the Eleventh Sunday after Trinity), and which is purported to represent the recently "promulgated" Mass of the Personal Ordinariates.
As our contributor rightly observes, his experience is based entirely on the Order of Service as printed in the pew booklet (which could hardly be thought to constitute the editio typica of the Rite, such an aid being provisional and incomplete by nature) and the ritual and ceremonial options exercised in the Liturgy as offered on this particular day.
* * *
Compendium of Changes in the Anglican Use Order of Mass
1. The Exhortation from the Book of Divine Worship (identical to that of the 1979 American Prayer Book) is no longer included as an option (though it may simply not be printed in the Pew Booklets being used at Saint Mary the Virgin).
2. The Decalogue is likewise absent (though, again, it may simply not be included in this Pew Booklet).
3. “Penitential Rite A” has been removed as an option altogether (or, again, it may simply not have been included in this Pew Booklet).
4. The Heading “Introductory Rites” has been inserted where “Liturgy of the Word” appears in the Book of Divine Worship, and the latter removed to its position in the Ordinary Form of the Roman Use (i.e., just before the First Lesson). This may be a change only in this Booklet, however.
5. The Introductions “Blessed be God, etc.” “Alleluia. Christ is risen,” and “Bless the Lord who forgiveth, etc.” have been replaced with the Introduction “In the Name of the Father, and of the Son, and of the Holy Spirit” from the Roman Use.
6. The Kyrie is now printed to be said as in the Roman Use (i.e., with the People repeating each line after the Priest), rather than as it is printed in the Book of Divine Worship (i.e., with the Celebrant saying the first and third lines, and the People the second).
7. The Trisagion has been removed as an optional replacement for the Kyrie.
8. The introduction to the Gospel Lesson has been changed from “The Holy Gospel according to” to “A reading from the holy Gospel according to,” which is in accord with the Ordinary Form of the Roman Use.
9. “Form I” of the Prayers of the People remains unchanged, with the exception of the way in which the Ordinary and Bishop are prayed for, which will be discussed below.
10. “Form II” has been replaced with a version of the general intercession from the 1552 English and subsequent Prayer Books; however, it has not been incorporated untouched: (a) The initial invitation, which appears in the 1552 and 1662 as “Let us pray for the whole state of Christ’s Church militant here in earth” and in the 1928 American Book as “Let us pray for the whole state of Christ’s Church” has been changed to read “Let us pray for the whole Church of God in Christ Jesus and for all men according to their needs.” (b) The phrase “to accept our alms and oblations,” optional in the 1662, has been removed with the prayer proceeding straight through from “We humbly beseech thee most mercifully” to “to receive these our prayers.” (c) The second paragraph from the 1928 that begins “We beseech thee also, so to direct and dispose” has been removed to the third paragraph and reads as follows: “We beseech thee also to lead all nations in the way of righteousness and peace; and so to direct all rulers that under them thy people may be godly and quietly governed. And grant unto thy servant N. our President, and to all that are put in authority under him that they may truly and impartially administer justice to the punishment of wickedness and vice and to the maintenance of peace and virtue.” (d) The third paragraph from the 1928 which begins “Give grace, O heavenly Father” has been moved to the second paragraph and now reads, “Give grace, O heavenly Father, to N., our Pope, (N. our Ordinary] or [N. our Bishop], and to all bishops, priests, and deacons, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy sacraments.” (e) A new paragraph has been inserted here which reads, “Guide and prosper, we pray thee, those who are labouring for the spread of thy Gospel among the nations and enlighten with thy Spirit all places of education and learning; that the whole world may be filled with the knowledge of thy truth.” (f) The final paragraph from the 1928 Book which begins “And we also bless thy holy Name” has been changed to read as follows: “And we commend to thy gracious keeping, O Lord, all thy servants departed this life in thy faith and fear, beseeching thee according to thy promises to grant them refreshment, light, and peace.” (g) A new paragraph has been inserted here which reads, “And here we give thee most high praise and heart thanks for all thy Saints, who have been the chosen vessels of thy grace and lights of the world in their several generations; and we pray that rejoicing in their fellowship and following their good examples, we may be partakers with them of thy heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake our Mediator and Advocate. Amen.”
11. “Form III” remains unchanged, with the exception of the prayer for the Ordinary and Bishop, which will be discussed below.
12. The old “Form II” (which begins “Let us offer our prayers to Almighty God” and has unique responses to each intercession) is now “Form IV” and the old “Form IV” (which begins “In peace let us pray to the Lord”) has been removed entirely.
13. The old “Form V” (which begins “Let us pray for the Church and for the world”) has been removed and replaced with an (almost) entirely new form, which reads as follows (rubrics have included and are in italics): “As pastoral circumstances suggest, some of the following petitions may be omitted. The Priest says: In the power of the Spirit and in union with Christ, let us pray to the Father. The Deacon or reader continues: Almighty God, our heavenly Father, who hast promised through thy Son Jesus Christ to hear us when we pray in faith: Strengthen N. our Pope and [N. our Ordinary] or [N. our Bishop], and all thy Church in the service of Christ, that those who confess thy Name may be united in thy truth, live together in thy love, and reveal thy glory in the world. Bless and guide our President N.; give wisdom to all in authority; and direct this and every nation in the ways of justice and peace; that we may honour one another and seek the common good. Give grace to us, our families, and friends, and to all our neighbours that we may serve Christ in one another and love as he loves us. Comfort and heal all those who suffer in body, mind, or spirit [especially N.]; give them courage and hope in their troubles; and bring them the joy of thy salvation. Hear us as we pray for those who have died in Christ [especially N.]; according to thy promises grant us with them a share in thy eternal kingdom. Rejoicing in the fellowship and prayers of [Saint N. and] all thy Saints, we commend ourselves and all peoples to thy unfailing love. Silence may be kept. The Priest concludes with a Collect.”
14. A new “Form VI” has been added, which reads as follows (rubrics have been included and are in italics): “This form may be used either with the insertion of specific subjects at the points indicated or as a continuous whole, with or without brief biddings addressed to the people before the prayer begins. The Priest says: Let us pray for all men according to their needs. The Priest or Deacon continues: O God, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations . . . . We pray for the good estate of the Catholic Church; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life . . . . We commend to thy fatherly goodness all those, who are any ways afflicted, or distressed, in mind body or estate; . . . that it may please thee to comfort and relieve them, according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions . . . . We remember those who have gone before us in the peace of Christ and we give thee praise for all thy faithful ones with whom we rejoice in the communion of Saints . . . . This we beg for Jesus Christ’s sake. Amen.”
15. A new “Form VII” has been added, which reads as follows (rubrics have been included and are in italics): “The Priest says: In the power of the Spirit and in union with Christ, let us pray to the Father. The Deacon or reader continues: Hear our prayers, O Lord our God. Hear us, good Lord. Govern and direct thy holy Church; fill her with love and truth; and grant her that unity which is thy will. Hear us, good Lord. Give us boldness to preach the Gospel in all the world and to make disciples of all the nations. Hear us, good Lord. Enlighten N. our Pope and N. [our Ordinary] or [our Bishop], and all thy ministers with knowledge and understanding that by their teaching and their lives they may proclaim thy word. Hear us, good Lord. Give thy people grace to hear and receive thy Word and to bring forth the fruit of the Spirit. Hear us, good Lord. Bring into the way of truth all who have erred and are deceived. Hear us, good Lord. Strengthen those who stand, comfort and help the faint-hearted; raise up the fallen; and finally beat down Satan under our feet. Hear us, good Lord. Guide the leaders of the nations into the ways of peace and justice. Hear us, good Lord. Guard and strengthen our President N.; that he may put his trust in thee and seek thy honour and glory. Hear us, good Lord. Endue thy ministers of government and all others in authority with wisdom and understanding. Hear us, good Lord. Bless those who administer the law that they may uphold justice, honesty, and truth. Hear us, good Lord. Give us the will to use the fruits of the earth to thy glory and for the good of all creation. Hear us, good Lord. Bless and keep all thy people. Hear us, good Lord. Help and comfort the lonely, the bereaved, and the oppressed. Lord, have mercy. Keep in safety those who travel and all who are in danger. Lord, have mercy. Heal the sick in body and mind and provide for the homeless, the hungry, and the destitute. Lord, have mercy. Show thy pity upon prisoners and refugees and all who are in trouble. Lord, have mercy. Forgive our enemies; persecutors, and slanderers and turn their hearts. Lord, have mercy. Hear us as we pray for those who have died in the peace of Christ, both those who have confessed the faith and those whose faith is known to thee alone, and grant us with them a share in thy eternal kingdom. Lord, have mercy. Silence may be kept. The Priest concludes with a Collect.”
16. Throughout the Prayers of the People, the way in which the Ordinary and Bishop are prayed for has been changed. In the provisional Ordinariate Liturgy, the form was “for N., our Ordinary, for N. the local Bishop” and has now been changed to “for N., our Ordinary or for N., our Bishop.”
17. In the Penitential Rite, the Priest’s invitation to the Confession of Sin beginning “Ye who do truly and earnestly repent you” has been returned to its original form (i.e., exactly how it appears in the 1549, with the notable exception of ‘You’ in the 1549 remaining ‘Ye’), and reads: “Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: Draw near with faith, and make your humble confession to Almighty God, meekly kneeling upon your knees.”
18. The secondary invitation to the Confession “Let us humbly confess our sins unto Almighty God” (taken from the Daily Office and introduced here with the 1928 American Prayer Book) has been replaced with the final sentence of the longer invitiation: “Draw near with faith and make your humble confession to Almighty God, meekly kneeling upon your knees.”
19. The second Confession of Sin given as an option in the Book of Divine Worship beginning, “Most merciful God,” has been removed (though, again, this may simply be a feature of this Pew Booklet).
20. The heading “Preparation of the Altar and Gifts” has been changed to “The Offertory.”
21. The Offertory prayers (as previously incorporated from the Ordinary Form of the Roman Use) have been converted to the hieratic language of the Prayer Book; e.g., “Blessed art thou, O Lord, God of all Creation, for of thy bounty have we received this bread which we offer unto thee, fruit of the earth and the work of human hands: whence it shall become for us the bread of life.”
22. The subheading “Old English Translation” after the heading “Roman Canon” in the Book of Divine Worship was removed for the provisional Order of Mass, and is still nowhere to be found.
23. The People’s responses to “The Mystery of Faith” have been converted into hieratic English; e.g., “We proclaim thy Death, O Lord, and profess thy Resurrection, until thou come again.”
24. As earlier reported a second, shorter “Eucharistic Prayer” has been included.
25. The rubrics now instruct the People to stand immediately following the Great Amen.
26. The Priest’s invitation before the Lord’s Prayer has been changed from “And now as our Savior Christ hath taught us, we are bold to say,” to “As our Saviour Christ hath commanded and taught us, we are bold to say” (as it appears in the 1549 Book).
27. The Embolism has been added after the Lord’s Prayer and the Doxology “For thine is the kingdom, etc.” moved to after it.
28. The option provided in the Book of Divine Worship to perform the Peace just after the Penitential Rite (as in the 1979 Prayer Book) or during the Communion Rite just after the Lord’s Prayer (as in both forms of the Roman Use) has been removed. Only the latter option is now available.
29. An introduction to the Peace has been introduced, which reads, “O Lord Jesus Christ, who saidst to thine Apostles, Peace I leave with you; my peace I give unto you: Regard not our sins, but the faith of thy Church; and grant to her peace and unity according to thy will; who livest and reignest with the Father and the Holy Spirit, one God, world without end. Amen.”
30. Contrary to reports, (in this Pew Booklet anyway) there is thankfully an explicit instruction to kneel for the Agnus Dei.
31. The Prayer of Humble Access has been returned to its original Prayer Book form; i.e., the phrase “that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood” has been re-inserted.
32. The “Ecce Agnus Dei” has changed from “The Gifts of God for the People of God. Behold the Lamb of God, who taketh away the sins of the world,” to “Behold the Lamb of God, behold him that taketh away the sins of the world. Blessed are those who are called to the Supper of the Lamb.”
33. The Prayer of Thanksgiving after Communion has been revised to fall more into line with its original Prayer Book form; i.e., the phrase “by the merits of the most precious Death and Passion of thy dear Son” has been re-inserted following the words “heirs, through hope, of thy everlasting Kingdom.” It does not, however, appear exactly as it does in the early Prayer Books. Where in the 1549 Book it read, “we most heartily thank thee for that thou hast vouchsafed to feed us,” it reads instead “we most heartily thank thee for that thou dost feed us,” upholding a change from the 1979 American Prayer Book. Likewise, the phrase “which have duly received these holy mysteries,” introduced with the 1552 Book remains simply “in these holy mysteries,” which is how the prayer appears in the 1549 (which version was likely favored in light of this phrase’s potential Lutheran connotations).
34. In the Prayer of Thanksgiving after Communion, and likewise throughout the entire Order for Mass, “Holy Ghost” has been changed to “Holy Spirit.”
35. The proper Postcommunion Prayer is now no longer an optional replacement for the preceding Prayer of Thanksgiving after Communion. Instead, both are now obligatory, the Postcommunion coming after the Thanksgiving.
36. The option to use a shorter form of the Final Blessing has been removed.
37. The only option provided for the Dismissal is now “Go forth in peace,” except when “the Mass issues in a procession,” in which case the Dismissal is “Let us proceed in peace,” or in Masses for the Dead, in which case it is “May they rest in peace.”
38. Throughout the Rite American spellings (e.g., “honor”) have been replaced with their British equivalents.
39. Lastly, throughout the Rite, forms have been inserted which are proper for Masses of the Dead, including: a special form of the prayer “Remember, Lord, thy Church” in the alternative “Eucharistic Prayer” which begins “Remember thy servant N., whom thou hast called (today) from this world to thyself;” the responses “grant them rest” and “grant them rest everlasting” in the Agnus Dei; and the special Dismissal mentioned above.
* * *
Moderator: Was I the only one to notice that the above Compendium is set forth in thirty-nine articles?
Here is a link to Eccentric Bliss where there are posted several photos of Fr. James Bradley of the Personal Ordinariate of Our Lady of Walsingham celebrating the Anglican Use Eucharistic Liturgy of the Personal Ordinariate of the Chair of St. Peter this past Sunday, the Eleventh after Trinity.
Fr. Bradley is in the United States to begin his pursuit of a course of studies in canon law in Washington, D.C.
Earlier today, the following message was posted to the Anglican Use Mailing List:
There was quite a surprise at OLW this morning: a new Order of Mass. I'll highlight changes that I recall. Hopefully others will chime in & comment.
1. The introduction is now "In the Name of the Father, and of the Son and of the Holy Spirit".
2. Penitential Rite A is gone (at least in our OLW pew Missal.)
3. The Peace is moved to after the Lord's Prayer. I think Father asked that we dispense with recess & proceed with the liturgy. I hope that's what I heard. I think all the carryings on in the typical Roman Rite are an annoying interruption. Old habits are hard to break: there
was still, though abbreviated, shaking of hands.
4. All the jarring uses of contemporary language, such as in the Offertory, have been replaced. I have never liked the N.O. Offertory & may now come to terms with it.
5. Standing & kneeling rubrics conform to the typical Roman Rite. Honestly I prefer what we had, but my knees didn't. I didn't hobble out of church today.
6. There was curious attention given to speeding up "Lord have Mercy" response in The Prayers of the People. I suspect this is just Father's preference and I like it.
7. The Prayer of Humble Access has been restored to its traditional form as has the Prayer of Thanksgiving.
8. The embolism has been added between the Lord's Prayer and Doxology.
9. The responses to The Mystery of Faith conform to "our language".
10. There's a traditional translation of EP2 that fortunately has the specific restriction that it may not be used on Sundays or HDOs. As lovely as it has been rewritten I'd prefer it not be available.
Before Mass Father spoke briefly about the changes. I could not clearly hear all he said. I think he said that OLW is one of a few parishes who will use this Order as an evaluation before a final Order is published to be used in all Ordinariate parishes. I hope someone can clarify.
With the exception of moving the Peace & the Alternate Eucharistic Prayer I find myself very encouraged. A better alternative would have been Mr. Burt's proposed Anglican Canon. But that would not have been shorter & shorter appears to have been the objective.
Anyone with additional information is requested to post it in the comment box. The significant alterations to the Book of Divine Worship (or perhaps "house") eucharistic liturgy at Our Lady of Walsingham today rehearsed seem to echo recent reports of forthcoming changes in the Ordinariate Liturgy, at least in some respects, but Mr. Elliott's description of the Mass is silent with regard to other anticipated re-introductions or modifications in the ad experimentum rite.
Our Lady of Walsingham (Houston, Texas) is the Principal Church of the Personal Ordinariate of the Chair of St. Peter which jurisdiction was established in North America under the auspices of Pope Benedict XVI's Apostolic Constitution Anglicanorum coetibus.
Finally, some superb news about the future — and hopefully permanent — Eucharistic Liturgy of the Anglican Personal Ordinariates! Following on Msgr. Andrew Burnham’s address at the recent Sacra Liturgia Conference in Rome, there is very strong evidence that indeed the established Liturgy of the Anglican Personal Ordinariates erected under the auspices of Pope Benedict XVI in his motu proprio Anglicanorum cœtibus, and currently being developed by the interdicastrial group Anglicanæ traditiones and reportedly being auditioned in four Ordinariate parishes around the world, will incorporate much from the Vetus Ordo, the so-called Extraordinary Form of the Roman Rite — and the Anglican Missal tradition. The prayers at the foot of the Altar, the Last Gospel, the traditional Offertory, &c…
Though not related directly to the core mission of this blog, this article on SSPX-related happenings is a must read for anyone interested in the affairs of those dedicated to preserving Holy Tradition in the Catholic Church (and others who aid the Liberals and Modernists by continuing to give this movement a bad name).