Well, if the current pontificate has taught us anything, it is that nothing (of human origin) is guaranteed, so while the Ordinariate's own Rite, a return to the one-year lectionary, excision of EP2, return of lectionary to KJV, and creation of a new BCP seem like tall orders, historically speaking, why not?
I am a Catholic who speak Indonesian daily. I also fall in love with anglican use liturgy. Sadly the language of unfamiliar liturgy and unsettling time zone prevent me from join much of online ordinariate mass. Many ordinariate online mass always celebrated when i sleep at Indonesian night.
As a lay member of the Ordinariate, though not one with any recent Anglican heritage, I can't find anything I disagree with here. For what it's worth, the EP2 option appears to be universally disregarded, even for Low Masses, so it may be a dead letter even if it's technically available. There's also the option of a shortened Offertory featuring (I believe) the Seder prayers, but I have never heard anything but the traditional version, which is more or less identical to the Tridentine.
Likewise, I'm not terribly fond of the placement of the Memorial Acclamation, but at least it's the dignified formulation of "O Saviour of the world, who by thy Cross and Precious Blood hath redeemed us, save us and help us, we humbly beseech thee, O Lord", rather than the typical sappy sing-song Novus Ordo concoctions.
One aspect of the Anglican patrimony not mentioned in your article is hospitality, what our priest's wife has called the "two tables" tradition. One table is the altar, and the other is the table of fellowship after Mass. Ordinariate communities tend to be exceptionally friendly and welcoming places, and visitors are always encouraged to stay after Mass to get acquainted rather than immediately scattering to the four winds. When I first took my family to the Ordinariate Mass, my intention was to use it as a stepping-stone from the Novus Ordo to the TLM. But the (then-tiny) community was so welcoming and friendly that we quickly decided to stay. Since then, our parish community has grown four-fold in an otherwise collapsing diocese, and I believe the two tables are largely responsible for this.
So it is not quite correct that all that is needed for validity is proper matter and the words of institution. Obviously you need valid orders. Also, more importantly here, you need right intention even if that is as broad as doing what the Church does. If the overall context of the prayer is unorthodox/heretical it seems to me that intention aspect would be lacking.
Well, if the current pontificate has taught us anything, it is that nothing (of human origin) is guaranteed, so while the Ordinariate's own Rite, a return to the one-year lectionary, excision of EP2, return of lectionary to KJV, and creation of a new BCP seem like tall orders, historically speaking, why not?
I am a Catholic who speak Indonesian daily. I also fall in love with anglican use liturgy. Sadly the language of unfamiliar liturgy and unsettling time zone prevent me from join much of online ordinariate mass. Many ordinariate online mass always celebrated when i sleep at Indonesian night.
As a lay member of the Ordinariate, though not one with any recent Anglican heritage, I can't find anything I disagree with here. For what it's worth, the EP2 option appears to be universally disregarded, even for Low Masses, so it may be a dead letter even if it's technically available. There's also the option of a shortened Offertory featuring (I believe) the Seder prayers, but I have never heard anything but the traditional version, which is more or less identical to the Tridentine.
Likewise, I'm not terribly fond of the placement of the Memorial Acclamation, but at least it's the dignified formulation of "O Saviour of the world, who by thy Cross and Precious Blood hath redeemed us, save us and help us, we humbly beseech thee, O Lord", rather than the typical sappy sing-song Novus Ordo concoctions.
One aspect of the Anglican patrimony not mentioned in your article is hospitality, what our priest's wife has called the "two tables" tradition. One table is the altar, and the other is the table of fellowship after Mass. Ordinariate communities tend to be exceptionally friendly and welcoming places, and visitors are always encouraged to stay after Mass to get acquainted rather than immediately scattering to the four winds. When I first took my family to the Ordinariate Mass, my intention was to use it as a stepping-stone from the Novus Ordo to the TLM. But the (then-tiny) community was so welcoming and friendly that we quickly decided to stay. Since then, our parish community has grown four-fold in an otherwise collapsing diocese, and I believe the two tables are largely responsible for this.
So it is not quite correct that all that is needed for validity is proper matter and the words of institution. Obviously you need valid orders. Also, more importantly here, you need right intention even if that is as broad as doing what the Church does. If the overall context of the prayer is unorthodox/heretical it seems to me that intention aspect would be lacking.