The difference in the underlying substance/essence between an OF and an EF Mass

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I’ve been reading articles about a possible coming hybrid mass which combines the OF and the EF mass. I’ve been reading the comments on those articles and some people are saying that by just “dressing up the Novus Ordo Mass” with the elements of the Tridentine mass, it will still essentially remain a Novus Ordo. This leads me to ask the question: What, besides the outward externals, is the difference in substance/essence between the Novus Ordo and the Tridentine Mass. What makes a Novus Ordo a Novus Ordo and what makes a Tridentine Mass a Tridentine Mass?
 
Jason_Matthew said:
I’ve been reading articles about a possible coming hybrid mass which combines the OF and the EF mass. I’ve been reading the comments on those articles and some people are saying that by just “dressing up the Novus Ordo Mass” with the elements of the Tridentine mass, it will still essentially remain a Novus Ordo. This leads me to ask the question: What, besides the outward externals, is the difference in substance/essence between the Novus Ordo and the Tridentine Mass. What makes a Novus Ordo a Novus Ordo and what makes a Tridentine Mass a Tridentine Mass?
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The EF follows the 1962 missal of Pope John XXIII.

The OF follows the 2011 3rd edition of the missal of Pope Paul VI.

The sacraments at each are the exact same (Eucharist is Eucharist, baptism is baptism, etc). They are both forms of the Roman Rite.
 
Jason_Matthew said:
I’ve been reading articles about a possible coming hybrid mass which combines the OF and the EF mass. I’ve been reading the comments on those articles and some people are saying that by just “dressing up the Novus Ordo Mass” with the elements of the Tridentine mass, it will still essentially remain a Novus Ordo. This leads me to ask the question: What, besides the outward externals, is the difference in substance/essence between the Novus Ordo and the Tridentine Mass. What makes a Novus Ordo a Novus Ordo and what makes a Tridentine Mass a Tridentine Mass?
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Here is an article I found. I’m not sure if this is the kind of analysis you are looking for.

rorate-caeli.blogspot.com/2011/08/theres-not-much-difference-between.html
 
ProVobis said:
Isn’t the 2002 Missal the 3rd edition, which I’m not sure is used everywhere due to translation lags?
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Sorry, yes that’s true. The editio typica is the 2002 edition, while the english translation is from 2011.
 
Jason_Matthew said:
I’ve been reading articles about a possible coming hybrid mass which combines the OF and the EF mass.
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There is no “coming hybrid mass.” This misconception comes from a statement that Pope Benedict made where he said (paraphrasing) that he wished that the best of both forms would mutually influence each other.
 
What differentiates the Novus Ordo from the Vetus Ordo is the Ordo, literally.

The “order of Mass” was changed. The substance of the Mass was not changed, but the ordering and composition of some of its elements was changed.
 
japhy said:
What differentiates the Novus Ordo from the Vetus Ordo is the Ordo, literally.

The “order of Mass” was changed. The substance of the Mass was not changed, but the ordering and composition of some of its elements was changed.
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Amen! There IS no difference in underlying substance or essence. I might add there is also no difference in underlying substance/essence between EF or OF and any of the the Eastern Catholic Divine Liturgies.

The differences in language, wording and order of the prayers, actions and so on, great as they may be, are not differences in the underlying substance/essence of the EF and OF.
 
japhy said:
What differentiates the Novus Ordo from the Vetus Ordo is the Ordo, literally.

The “order of Mass” was changed. The substance of the Mass was not changed, but the ordering and composition of some of its elements was changed.
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And the Propers were changed as well.
 
LilyM said:
I might add there is also no difference in underlying substance/essence between EF or OF and any of the the Eastern Catholic Divine Liturgies.
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That was going to be my next remark, if someone questioned the first one. 🙂
 
YoungTradCath said:
I agree. However, to a liturgy lover, this is a HUGE point as well.
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Again, I agree with you. I think it is a shame we lost a fair portion of the traditional propers – it means a good deal to me to know that I’m hearing the same readings on a particular Sunday as did Augustine, or that I’m hearing the same prayer they used a thousand years ago.

But all the same, the propers have changed over time, just as the order has, even if those changes have been drawn out over a longer period of time and thus seem less dramatic to us today.
 
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