Someone coming from Sicily said to me that certain friends of his, whether Greeks or Romans I am not aware, as if through zeal for the Holy Roman Church, complained of my arrangements, saying, 'How is he proposing to keep in check the Church of Constantinople, when he follows its customs in every respect?' And when I said to him: 'What customs do we follow?', he answered 'Because you have caused Alleluia to be said at Mass outside Eastertide; because you have determined that subdeacons shall be without tunicles in procession; that Kyrie eleison shall be said; that the Lord's Prayer shall be said immediately after the Canon.
Thus Pope S Gregory the Great described the criticisms made of his liturgical changes (translation by G G Willis). His replies to this criticism of his Byzantinisation of the Roman Rite have some of the slippery characteristics of a Blair age politico. For example, he defends the introduction of the Kyries not by denying that they come from the East - they do - but by saying that we do them a bit differently in Rome; the moving of the Lord's Prayer to immediately after the Canon, which is exactly what he will have witnessed during his years as papal Apocrisiarius in Constantinople, is not, he cries, Byzantinisation: "In Rome only the Priest sings it, whereas in Constantinople everybody joins in".
The great Anglican liturgist G G Willis damned the introduction of alien Eucharistic Prayers into the Roman Rite after Vatican II with a phrase (borrowed from Juvenal's Third Satire: those were the days when scholars knew their classics) about the Orontes having flowed into the Tiber. Well, a gallon or two of Bosphorus got there well before Bugnini.
I think we should all take seriously the question of how much tinkering counts as 'inorganic' development. I don't intend to lay down the law on this matter; we all believe that Liturgy can never be, has never been, static; we all believe that too much change breaches the 'organic' rule laid down wisely by Vatican II and reemphasised by the Holy Father. Where, between those two principles, we discern a line, will to some degree be subjective.
I would just point out that this episode does give us a good example of the liturgical law that the pew-fodder do notice, and often complain about, substantive changes in what they are used to (this cuts both ways; both the Liberal radicals and the 'Reform the Reform' restorationists can be the victims of it). Perhaps what went wrong in the 1960s and 1970s was that a clericalist coup, effected by 'experts' who knew that they knew best, overrode this 'law'.
What should we learn from this?