While I cry that we in the Ordinary Form of the Latin Rite don't get this new Anglican Ordinariate Missal or a facsimile of it for our use in the Ordinary Form, it is a forerunner of what we will eventually get because Divine Worship: The Missal shows the influence of the Extraordinary Form on the Ordinary Form although it has some Anglican influences as well. It is what Pope Benedict desired: Mutual Enrichment and it is the way for us for the Reform of the Ordinary Form of the Mass. This new missal shows us the way and is here for part of the Latin Rite, the first Missal revised after Vatican II that is in continuity with the Missal prior to Vatican II. This is groundbreaking to say the least! On top of that they get a "sacral" English with "thees and thous!"
The Ordinariate gets the Prayers at the Foot of the Altar back! We don't! It isn't fair!
Please note how this new Missal which goes into affect this Sunday, the First Sunday of Advent, formats the Introit! The Introit is arranged in the Missal itself. Although in English, it is the same, exact same, format for the Introit as in the Extraordinary Form to include the Refrain, Verse, Gloria Patri, and repeat of Refrain and it isn't called the Entrance Antiphon but the Introit! Please not too that they get Sundays after Epiphany and Sundays after Trinity (Pentecost)! They get most of the rubrics of the EF Mass back, including kissing the altar each time the priest turns away from it! It isn't fair that we don't get this in the Ordinary Form!
And Passiontide explicitly returns to the Missal while the Gloria Patri disappears the last two weeks of Lent as in the 1962 Missal. It makes my heart flutter! Of course it is also omitted in the Requiem Mass!
They get Septuagesima back! It's just not fair!
I want to cry for joy! Rogation Days are explicit in the new Missal! But I cry in sadness for the rest of us who don't get it!
Ember Wednesdays return no less! Why or why them and not us?
Adding insult to injury, it is clear in this new missal that the Gradual and Tract may be used on Sundays and in the Requiem Mass the Dies Irae returns as the Sequence to its proper place (completely expunged in our OF Missal!) It isn't fair, they get it! We don't, at least not yet! Boo Hoo!
They even get the EF Offertory Prayers with the EF Rubrics, but now we in the Ordinary Form are mere step children to this superior Missal. Why them and not us I ask in shaking voice!
The rubrics from the EF Mass are allowed for the Roman Canon. Please note the rubric (He may kiss the altar) after the beginning of the Roman Canon! I ask is this fair that they get it and we don't? I am having a stroke!
See all the glorious unfair pictures HERE and HERE!
Known as Divine Worship: The Missal, it has been handsomely published by the Catholic Truth Society to serve the communities and parishes of the personal ordinariates —structures similar to dioceses, established to provide a home in the Catholic Church for those from the Anglican tradition.
Divine Worship: The Missal obviously didn’t really take five hundred years to prepare, but it is the product of the prayers of almost half a millennium. It represents, in a very real way, the fruit of the sacrifices made by Catholics during the so-called Reformation, and embodies the longed-for unity of Christians articulated by the documents of the Second Vatican Ecumenical Council.
In his encyclical letter on Christian unity, Ut unum sint, Pope Saint John Paul II said that
“legitimate diversity is no way opposed to the Church’s unity, but rather enhances her splendour and contributes treating to the fulfillment of her mission.”
This principle is at work in Divine Worship. Our distinctive liturgical life in the personal ordinariates is at once a sign of that legitimate diversity, and of a tradition which has been grafted to the vine from which it was so brutally severed—the rock from which it was hewn (Isaiah 51:1).
In the words of Pope Benedict XVI, the liturgical life of the personal ordinariates and so Divine Worship: The Missal, may be seen as
“a precious gift nourishing the faith of the members of the ordinariate and . . . a treasure to be shared.”
This is why Divine Worship: The Missal matters to us all, whether or not we are members of a personal ordinariate; whether or not we are ourselves even former Anglicans. As Archbishop Augustine Di Noia from the Congregation for the Doctrine of the Faith recently said,
“Divine Worship and the personal ordinariates represent, in many ways, a realized ecumenism.”
That is to say, this new missal is a fruit of our prayer for Christian Unity. It is what Pope Benedict called, “a prophetic gesture … [that] sets our sights on the ultimate goal of all ecumenical activity: the restoration of full ecclesial communion.” The introduction of Divine Worship, then, represents a hugely important moment in the life of the communities of the personal ordinariates, as we seek to implement in an authentic way the vision set before us by the Church and for which we have prayed for so long. It is also a moment of historic significance for the whole Church, as the liturgical patrimony of Christians from a community forged in the crucible of the Protestant Reformation is refined and repatriated to the fullness of Catholic communion. All Catholics can rejoice in this work and support us in this task: Visit our communities! Get to know our people! Come and experience our worship! Above all, continue to take up the Lord’s challenge given on the night that he was betrayed, to pray that all may be one in him, that the world might believe (John 17: 21).
Father James Bradley is a Priest of the Personal Ordinariate of Our Lady of Walsingham, and a graduate student of Canon Law at The Catholic University of America, in Washington, DC.