- SP does not displace or diminish the postconciliar reformed liturgy which remains, by clear intent and design (and naming it the “ordinary form”), the ordinary liturgy Catholics celebrate as a matter of course.
- SP does give the 1962 Missal new standing as a structural component of the Roman Rite, its “extraordinary form”; it is now legally established, though secondary or subsidiary to the OF.
- SP does not assert or assume the priority or superiority of, or otherwise preference, the EF over the OF in the church’s liturgical life.
- SP does call on Catholics today to respect the EF “on account of its venerable and ancient usage” (SP, Art. 1).
- SP imposes the EF on no one. Catholics wishing to have nothing to do with it need never celebrate it (with the exception of clergy called upon to provide EF celebrations).
- SP does authorize, for Catholics who desire it and take steps to seek it out, a wider-than-before yet still restricted access to the EF.
- SP subjects each form, in its ritual elements or manner of celebration (ars celebrandi), to the influence of the other form. Though little has happened in seven short years, SP intends the EF to change, as also the OF. How much change results from their “mutually enriching” influence, whether much or little, of what kind, in which direction, is not predetermined by SP, and depends first of all on members of the church who celebrate the liturgy in each/both form(s) and what they discern to be desirable – thus enacting a kind of “grass roots” liturgical theology and process of ritual reform.
I can live with and promote these seven principles. It would also mutually enrich doctrinal, scriptural and ecclesiological aspects of the Church reflected in both liturgies of the one Roman Rite.