I think it's fair to say that, liturgically speaking, I'm the product of a broken family. I was raised with the Novus Ordo, but have come to recognize it's failings. I attend the Tridentine Rite somewhat routinely, and my appreciation for this liturgical heritage goes beyond a mere fondness. It's very confusing for someone like myself no know of nothing but the new order and to suddenly discover the greater depth, mystery, symbolism, and reverence of Tridentine ways all of a sudden. It's like a parent you never met is suddenly introduced to you, I'm supposing. It's all the more frustrating to think that, perhaps, the parent you did know, the one that raised you, was not being fully truthful, fully revealing. Controversies over translation of lines like Pro Multis, for all or many did Christ shed his blood? That controversies that have stemmed from Vatican II's abuses, which I was wholly ignorant of for most of my life, are the parental equivalent of a divorced family with one parent hiding the other's existent, with no mention of their part in our shared past.
Archbishop Ranjith has been put to work on the task of restoration and reconciliation. Catholic Culture (a link is permanently posted toward the bottom of this blog) recently posted the following in an article:
The writings of Cardinal Antonelli, Archbishop Ranjith says, help the reader "to understand the complex inner workings of the liturgical reform prior to and immediately following the Council." The Vatican official concludes that implementation of the Council's suggested reforms often veered away from the actual intent of the Council fathers. As a result, Archbishop Ranjith concludes, the liturgy today is not a true realization of the vision put forward in the key liturgical document of Vatican II, Sacrosanctum Concilium (doc).
Specifically, Archbishop Ranjith writes:
Some practices which Sacrosanctum Concilium had never even contemplated were allowed into the Liturgy, like Mass versus populum, Holy Communion in the hand, altogether giving up on the Latin and Gregorian Chant in favor of the vernacular and songs and hymns without much space for God, and extension beyond any reasonable limits of the faculty to concelebrate at Holy Mass. There was also the gross misinterpretation of the principle of "active participation."
To conclude this post, I'll borrow/paraphrase from G.K. Chesterton: The man that makes the most progress is not the one who continues to just plod along...it is the one who realizes he took the wrong fork in the road and is first to turn back correct himself.