The question has been mooted about how, if the 2 forms of the Ordinary of the mass cannot be mixed, the mutual enrichment of the forms can take place (arguably this is more likely to be an enrichment of the newer form than the older given the prescriptive rubrics of the latter)? In his blog The Hermeneutic of Continuity Fr Tim Finnegan talks about an article he has written for the journal Usus Antiquior. Because of copyright restrictions on that publication it is difficult for me to quote the article at length, however a link can be found to it on Fr Tim’s blog.
Here is the abstract from the article, which I can quote:
To what extent may the prayers and ceremonial actions of the usus antiquior be used in the celebration of Mass according to the Missal of Pope Paul VI? Examples of some elements being used by Archbishop Ranjith and Pope Benedict XVI seem to contradict in practice the idea that such enrichment is forbidden. An often quoted text from Notitiae, which discouraged the use of traditional elements, is examined and found wanting, especially in the light of Summorum Pontificum, which is considered in terms of its application to the celebration of the newer form of Mass. The enhancement of the newer form of Mass by the addition of elements from the usus antiquior is distinguished from arbitrary deformation of the liturgy and from the imposition of the priest’s personal whims. Some possible future practical developments are outlined.
What a great article. From my reading of the accompanying remarks of Pope Benedict to his motu proprio, it appears the concept of mutual enrichment and the pope's very generous interpretation of the GIRM to permit this enrichment, provides a beautiful loophole as wide as the Holland Tunnel through which the the whole wealth of the Roman church's liturgical practices may be introduced to enrich the EF form of the liturgy:
(1) the introduction of communion under both forms
(2) the Old Testament reading, or third lesson from the current lectionary
(3) all readings facing the people
(4) introducing the celebrant's apologiae from the Sarum or other medieval usages
(5) for adding a strong element of mystery, the drawing a veil before the altar from the preface to the celebrant's communion (commonly done throughout medieval Europe before the Council of Trent, but gradually falls into disuse until well into the 18th century
(6) Sarum prayers at the foot of the altar and private thanksgiving prayers at the priest's communion
(7) blessing the people with the veiled chalice after communion
(8) chanting part, if not the entire canon in english or latin
The list is almost endless. As are the opportunities for enrichment drawing from a massive number of medieval local usages