Another repeat of an old post, in honour of Cardinal Sarah's liturgical hopes.
Quite apart from its sacral and hieratic style of English, the Ordinariate Order of Mass speaks very precisely to the problems of Liturgy in the modern Latin Church at this exact moment.
As you will remember, Pope Benedict XVI established that the 'Tridentine Rite' had, in fact, contrary to popular belief, never been canonically abolished. He clarified, authoritatively, that every single priest of the Latin Church had a right to use it without needing the permission either of the Holy See or any other ecclesiastical authority. So that there are two 'Forms' of the Roman Rite both lawfully in use.
But it is well-known that this great Pontiff looked ahead to a day when the two Forms would converge and eventually become again one single form of the Roman Rite. However, this is going to be a long job. There is so much irrational prejudice on both sides. Among some whose personal preference is for the Ordinary Form, the Extraordinary Form is seen as some sort of return to the Dark Ages of a pre-Conciliar, rigid, sin-obsessed, clericalist Catholicism which makes them wake up in the middle of the night in a feverish sweat. Among some whose own choice is the Extraordinary Form, their narrative of decades of ruthless persecution has made them resistant to the slightest change (in itself, an 'untraditional' attitude since Liturgy has always evolved, gradually and organically).
But the Ordinariate Rite constitutes a stage in that convergence for which Pope Benedict longed, and is thus of very profound significance not simply to members of the Ordinariate but to the whole of the Western Church. In many ways its basic structure is that of the Novus Ordo. But it includes ceremonial from the Vetus Ordo, perhaps most noticeably the double genuflexions at each Consecration. It includes optionally the Praeparatio at the foot of the altar, and the Last Gospel. Of doctrinal importance is its preference for the 'Tridentine' Offertory Prayers said by the priest, full as they are of the language of Sacrifice and Propitiation, and its restoration of the normativeness of the Roman Canon, the First Eucharistic Prayer, as a movement towards the longed-for and essential phasing-out of the alternative Eucharistic Prayers which Vatican II never envisaged and, indeed, by implication excluded.
These are all factors which contribute powerfully to the resacralisation of the Roman Rite, surely one of the most pressing needs of our time ... and I do not mean just liturgically.