(As regards comments, see the first part of this)
If you go to a Novus Ordo Mass, the spine of the Altar Book will make a claim that it is the "Roman Missal". But is it? Does it ... I quote a British Television commercial ... do what it says on the tin? I do not think that anybody who has carefully thought these things through could answer Yes. Fr Joseph Gelineau, described by Bugnini himself as "one of the great masters of the international liturgical world", a liturgical radical who wholeheartedly applauded what happened after Vatican II, did not make that claim. He wrote "We must say it plainly: the Roman rite as we knew it exists no more. It has gone." He did not share the ignorant view sometimes put forward, that the post-Conciliar 'reform' was analogous to the edition of the Roman Missal published by the orders of S Pius V ... ("If it was alright," people say to us, "for Pius V to bring out his own Missal, why couldn't B Paul VI do the same?") You will all have heard and read that sort of thing; but you won't have heard it from Gelineau. Gelineau was not 'one of us', but he was neither ignorant or stupid. He wrote "We must not weep over ruins or dream of a historical reconstruction .... we must open new ways to the sources of life, or we shall be condemned as Jesus condemned the Pharisees. But it would not be right to identify this liturgical renewal with the reform of rites decided on by Vatican II. This reform goes back much further, and forward beyond the conciliar prescriptions".
Klaus Gamber viewed the 1965 form of the Roman Rite as effectively the last form of that Rite. Archbishop Lefebvre used 1965 until, in the mid 1970s, he decided to revert to 1962 (during the 1960s he had allowed his Holy Ghost Fathers only two 'vernacular Masses' a week).
At the opposite end of the academic spectrum from Gelineau, Fr Aidan Nichols points out that "the Rite of Paul VI contains more features of Oriental provenance than the Roman Rite has ever known historically, and notably in the new anaphoras, for these are central to the definition of any eucharistic style". (He goes on to suggest how the Novus Ordo could be used, and that it could be renamed as the ritus communis). A very distinguished Anglican liturgical scholar, Dr G G Willis, wrote that "Rome has invented in its recent rites a hybrid form ... The Roman rite has hitherto kept out the epiclesis, as being inconsistent with its theory of consecration, and the introduction of Oriental elements (seen also in the acclamations of the people, which the new Roman revisions have introduced) would be better eschewed". Another mighty Anglican scholar, the late Fr Michael Moreton, was very firm and resolute about the need for the exclusive use of the Roman Canon. So should we Latins all be. The chaps that know, know.
The Novus Ordo rite as commonly presented is not the Roman rite.** I would grant it to be arguable that if one used only its First Eucharistic Prayer, the Roman Canon, what one celebrated might still ... just about ... yes, I know there were outrageous tamperings with the Verba Domini ... be fairly called the Roman rite, without infringing the Trade Descriptions Act too badly. But not a Mass celebrated using one of the new, Orientalised, epicletified, Eucharistic Prayers. And the pseudo-Hippolytan ultra-short Prayer is the one in almost universal and invariable use throughout the 'mainstream Church' ... despite the hopes expressed in the GIRM that the Roman Canon be used on Sundays and Festivals. Accordingly, the Roman rite proprie dictus, it has to be admitted, has now almost entirely died out in most of the Latin Church, except in such places as Oratories and Ordinariates and the FSSP and Christ the King parishes. And, of course, the SSPX.
It seems to me a cause worth taking seriously, to restore the Roman Rite to use by using exclusively the Roman Canon. The GIRM itself has pointed to this by saying, in each edition it has been through, that "This Prayer may be always used" (Editio tertia para 365 semper adhiberi potest); a comment it makes about none of the other anaphoras.
Such a reform could be introduced gradually in three stages:
(1) Weaning a congregation off Prayer 2 by using Prayer 3 and taking it slowly;
(2) Using Prayer 1 shortened by leaving out all the sections within brackets;
(3) Using Prayer 1 in its full integrity.
One might add:
(4) Using the Extraordinary Form with the Readings in the vernacular, as permitted by Summorum Pontificum.
Furthermore, the Ordinary Form may be celebrated versus apsidem, and the Extraordinary Form may be celebrated versus populum. We have the same dilemma that faced old-style Anglo-Catholic clergy: to make all ones reforms at once; or to try to keep everyone on side by making them gradually!
**BUT IT IS A VALID MASS. Anybody who even hints otherwise is not teaching you the Catholic Faith, and may even be running the risk of leading you into sacrilege. I have to explain all this stuff quite frequently: I have lodged three of my earlier posts at 4 September 2014. The Novus Ordo may not be the "Roman Rite", but it IS still a VALID CATHOLIC MASS. In the Novus Ordo the Body and Blood of Christ ARE truly made present and ARE truly offered. That is as CERTAIN as anything in this life.