I think certain things would be beneficial though. There would be no changes to the structure of the TLM itself. That should, and I believe will, stay the same. But in order to celebrate in harmony with the rest of the church, new feasts and devotions should be added. For example, Divine Mercy Sunday. At the TLM I go to, we have a devotion that day after mass, but it is not recognized in the Mass itself, like the rest of the church. It is a very pious feast and devotion, and should be incorporated somehow into the TLM calendar…Update the 1962 missal? What on earth for? What is the Novus Ordo missal for then? How much more updating can be done? It is no wonder there are 1000’s of different translations of the Bible, everybody wants to revise/alter/update/add new colors, etc. Soon there will be a Novus Novus Ordo…:whacky: :hypno: :banghead:
Per the MP, Art. 6: In Masses celebrated in the presence of the people in accordance with the Missal of B… John XXIII, the readings may be given in the vernacular, using editions recognized by the Holy See.As others have said, I would not like to see the form of the Johannine Mass change. The only changes I have seen that avoided that and made some sense were:
- Add new feasts to the calendar on the appropriate dates;
- Add extra readings to the lectionary to create a lectio continua;
- Mandate that readings are either solely or repeated in the vernacular; and
- Consider importing some of the more useful readings from the 1970 lectionary for Sundays and Feast Days;
- OR return to the lectionary and calendar of 1950, and add in readings for new feasts.
In his letter, the Pope also mentions the addition of some of the new Prefaces.“Updating” the 1962 Missal, as to what the Pope is referring to is NOT changing the texts or rubrics of the TLM. It is simply adding feasts of saints not presently in the 1962 Missal…like St. Padre Pio for example.
Ken
“Really, the new liturgists should have offered training in yoga, or whatever else Mother Church in her resourcefulness might baptize as a distinctively Catholic means by which we might tune off the fascistic static of the contemporary Mass, during which one is either attempting to sing, totally neglecting the prayers at the foot of the altar, which suddenly we are told are irrelevant; or attempting to read the missal at one’s own syncopated pace, which we must now do athwart the obtrusive rhythm of the priest or the commentator; or attempting to meditate on this or the other prayer or sentiment or analysis in the Ordinary or in the Proper of the Mass, only to find that such meditation is sheer outlawry which stands in the way of the liturgical calisthenics devised by the Central Coach, who apparently judges it an act of neglect if the churchgoer is permitted more than two minutes and 46 seconds without being made to stand if he was kneeling, or kneel if he was standing, or sit—or sing—or chant—or anything if perchance he was praying, from which anarchism he must at all costs be rescued: “LET US NOW RECITE THE COMMUNION ANTIPHON,” says the commentator: to which exhortation I find myself aching to reply in that ‘loud and clear and reverential voice’ the manual for lectors prescribes: ‘LET US NOT!’”