THE ORDER OF THE 1965 MISSAL, PRESS HERE.
There will be a conference in Phoenix, Arizona in October on the interim issued around 1965 in light of Sacrosanctum Concilium. Many people feel that the 1965 missal was extremely faithful to what the Second Vatican Council actually proposed for the reform of the Mass. I say yes and no and that is why it is interim.
I have a mint copy of the 1965 missal. It is for all practical purposes the 1962 Tridentine missal, but somewhat simplified as SC required and "allows" but does not mandate the vernacular (English) for all the parts of the Mass except the Roman Canon,(and there are no new Eucharistic Prayers) which is still prayed quietly and all other private, quiet prayers of the priest are required to be in Latin.
Other distinguishing facts about the 1965 Roman Missal:
1. The Prayers at the Foot of the Altar are simplified but only through the elimination of Psalm 42. All the other prayers, including the double 1962 Confiteor are in tact, all allowed in English.
2. The English Prayers have the Latin prayers in the margin of the book side by side thus allowing the celebrant to use either the Latin or the English and very easily.
3. The Rubrics are in English--a wonderful help when learning how to celebrate the 1962 missal, I might add!
4. The English translation is literal and very similar to the new English translation we will be implementing with only minor differences. The General Intercessions or Prayers of the Faithful are an option after the Creed and a procession with the offerings is an option as is Concelebration!
5. The simplifications of the 1965 missal compared to the 1962 missal apart from the Prayers at the Foot of the Altar are the Per Ipsum eliminates the ritual sign of the cross over the chalice and corporal and is closer to what is in the 1970 missal or what is in the OF Mass now.
6. The ritual of taking the Paten from underneath the corporal and making the sign of the cross on the priest with it and kissing it is eliminated, although the prayer after the Our Father remains (in fact there is no rubric about the Paten and where it is during the Mass, presumably it is placed on the corporal and the host on it at the offertory).
7. The Communion of the Laity is made explicit in the 1965 missal whereas in the earlier Tridentine Missals there is no mention of it or even a rubric for it! In fact, when I was learning how to celebrate the 1962 missal I was shocked that there was no rubric for the Communion of the Laity which implies Holy Communion to the laity was not required, it was an after thought that had no rubric for it or even ritual! The ritual for Holy Communion to the laity was only added in non-official pew or hand missals of the laity! How odd and yes, corrupt that there was no ritual or rubric for the Laity's Holy Communion until 1965!
8. The formula for distributing Holy Communion is "Corpus Christi" rather than the longer formula of the 1962 missal.
9. The Last Gospel is "suppressed."
Another noteworthy change of rubric is the explicit rubric that the priest, laity and choir should together sing the parts of the Mass which means the priest is not to recite these parts independently and then continue with the Mass without the congregation. For example, he sings the Gloria and Creed with the choir, not saying it to himself more quickly and then waiting for the choir to end by sitting down. The same with the Sanctus, it is sung together with the choir, not spoken quietly by the priest so that he can then quietly go the the Roman Canon as the choir continues to sing the Sanctus.
Things that the 1965 Missal does not implement that SC envisioned:
1. The Roman Calendar is not revised, it is the Tridentine Calendar
2. It used the 1962 lectionary, which in my opinion is good for Sundays but miserable for weekdays and quite limited. I prefer our new lectionary and the lavish amount of Scriptures that we are hearing now over a three year period. As I celebrate the EF Mass weekly, I can see how limited it is in regard to the Liturgy of the Word. Of all the reforms of the Mass, I think the Lectionary was the best.
3. I'm not sure SC envisioned all the options that the current OF Mass has, such as additional Eucharistic Prayers. I think we might have too many now, but the basic four we have plus the two Reconciliation ones are good options to have in my opinion.
4. There are many more options for the prefaces and I would prefer that over more Eucharistic prayers. The prefaces in the 1962 and 65 missals are quite limited.
MY DREAM AS THE CHURCH CONTINUES THE REFORM OF THE REFORM WITHIN CONTINUITY:
1. I think the revision of the English translation is a no-brainer and will produce much fruit in the coming years. The current OF English is abysmal. While the new translation has some quirks, it is far superior to the one we are eliminating.
2. I see no reason why the new Missal cannot have an EF Order of the Mass and in the vernacular. It would be very easily accomplished and after the "Prayers at the Foot of the Altar" all the other prayers in the OF Missal would be used including the revised Roman Calendar and lectionary. To me this is a no-brainer and easily accomplished. I would prefer the 1965 minor revisions to the Order of the Mass for this option.
3. If we are allowed two Forms of the Order of the Mass with the OF Missal, I think these should be called something else other than Extraordinary Form and Ordinary Form. Perhaps, "Rite I" and "Rite II" and I'll let you decide which one should be I or II.
4. With Rite I and Rite II there should be continuity with the past in the following postures:
A. In Rite I,kneel for the Prayers at the Foot of the altar through the Kyrie and in Rite II, kneel for the Penitential Act including the Kyrie.
B. Kneel for Holy Communion in both Rite I and Rite II--there should be no difference in the manner of distributing Holy Communion and kneeling should be the choice and on the tongue to prevent intended or unintended sacrilege.
C. All of the current OF postures apart from what I recommend above should be maintained for both Rite I and II, standing for the Entrance Hymn, Kneeling after the Sanctus, not before, Standing for the Our Father and kneeling after the Agnus Dei.