WHAT CONSTITUTES THE ROMAN RITE TODAY? I WOULD HAVE TO ACCEPT POPE BENEDICT'S TEACHING ON THIS, AS NOVEL AS IT IS, THE TWO FORMS OF THE ONE ROMAN (LATIN) RITE, THE NORMATIVE FORM AND THE EXTRAORDINARY FORM
...What, then, belongs to the “personality,” the identity or inner core, of the Roman rite?
I propose at least nine crucial elements: (1) the Roman Canon; (2) the use of Latin; (3) Gregorian chant; (4) the lectionary; (5) the calendar; (6) the Offertory; (7) the ad orientem stance; (8) parallelism of liturgical action; (9) the separate communion of the priest. The first six are, in content, specific to the Roman rite, although all traditional rites, Eastern and Western, have their own analogous versions of them; while the last three of these elements, which describe not so much content as manner of worship—eastward orientation, parallelism of action, and the separate communion of the priest—are found in all traditional liturgical rites. These three deserve to be included here because they, too, sharply distinguish the Roman rite from its modern impostor...
I personally think that it is wrong headed to call the Ordinary Form of the Mass a "modern imposter" and it is not helpful to write this if we are to get more bishops on board who are willing to make sure that the Ordinary Form is not celebrated in such an illicit way to make it an "imposter." In other words, making sure priests "do the red and read the black."
I would say, given the development in the liturgy since Vatican II which is approved by the Magisterium of the Church, this is what constitutes the Roman or Latin Rite with two expressions, the "normative" and the "extraordinary":
1. The Canon (or Eucharistic Prayer)
2. The use of Latin or the Vernacular
3. Gregorian Chant, Polyphony or other suitable chants such as Anglican Chant or more modern idioms
4. The Lectionary
5. The Offertory
6. Ad orientem with the celebrant facing the crucifix place on or above the altar
7. The calendar
8. The seperate Communion of the priest celebrant
I intentionally leave out "the parallelism of liturgical action" as I am not sure what this means other than the choir singing at the Mass while the priest says quietly the parts they sing as though a "Low Mass". This need not be instrinic to the EF High or Solemn High Mass. Of course there is no parallelism in the Low Mass and the Diaogue Mass of the late 1950's with the 1955 Missal.
And speaking of the Low Mass in the Extraordinary Form, there is no Gregorian Chant.
If we are to follow the Magisterium of Pope Benedict as enunciated in Summorum Pontificum and the additional letter accompanying it from His Holiness, Pope Benedict called for mutual enrichment.
In that case, Pope Benedict already allowed the reading the Scriptures in the vernacular at an EF Low Mass and certainly these could be chanted in the vernacular at a Sung Mass with proper ecclesiatical approbation.
And certainly in a Sung Mass in the EF the priest could join the choir in chanting their parts if simpler forms of Gregorian Chant are used and in fact, this happens in many parishes today where the EF Mass is celebrated.
In terms of the "seperate Communion for the priest" while the "useless" repitition of the "Lord I am not worthy" is eliminated in the OF Mass, the priest in both the EF and OF must receive Holy Communion first and in both the priest is required to receive both the consecrated Host and Consecrated Wine.
I think it boarders on the absurd to make the Lectionary in either form a matter of ideology. I prefer the Gradual to the Responsorial Psalm, but that is a matter of taste. I prefer an "epistle, Gradual and Gospel" compared to an additional "first" reading. But Scripture is Scripture and a more lavish use of Scripture in the new lectionary is not a breach but an organic development.
As it concerns the OF Mass, mutual enrichment means making sure the Order of the Mass is the same, propers are said or chanted, the older Offertory is an option and PATFOTA are an option. In fact the model of this mutual enrichment along with a calendar more like the EF Mass is the Ordinariate's "Divine Worship, the Missal." It explicitly allows for ad orientem in the classic sense and kneeling for Holy Communion which would be a welcomed purification of the OF Mass and a return to Tradition from Novelty.