In 1965 two liturgical texts appeared and were imposed by authority. It was ordered that they be incorporated in the Roman Missal and faithfully observed "ab omnibus".
The first was an Ordo Missae. It was a very lightly revised Order, which nobody could criticise as belonging to a hermeneutic of total rupture. Its 'organic' changes were, mainly, the elimination of the psalm Judica (which was in any case not invariably said in the earlier rite) and of the Last Gospel (which also already had its rubrical elements of instability). The Doxology of the Canon and the Libera nos were to be said or sung aloud. Corpus Christ became the form at the administration of Holy Communion to the people - a rite which now became integral to the Order of Mass instead of an occasional appendage. Optionally, the Liturgy of the Word could be done at the sedilia.
Archbishop Marcel Lefebvre himself contentedly used this revised Order of Mass for some years, and only reverted to the books of 1962 in the mid 1970s when it had become clear what a disastrous rupture had been introduced. Indeed, there was a decade or so during which priestly celebrants at Econe differed slightly among themselves as to how they offered the Old Mass.
I have two suggestions to adumbrate. (1) A few weeks later, Rome issued an Order for Concelebration to go with the revised Order of Mass. That rite of Concelebration presupposed the substantially unspoiled Old Rite of Mass. The concelebrants were to wear all their vestments - including the maniple. They were recommended to hold a paten under the Host after receiving it. But I find most interesting the features of this rite which were forgotten when the Novus Ordo, and its associated rite of Concelebration, were authorised. The 1965 rubrics were very concerned about the numbers of concelebrants (Bad Marini's book gives background to this particular worry). The bishop was ordered to keep an eye on this. The controlling principle was to be that all the concelebrants be able to stand around the altar, even though each one might not be able directly to touch it. This would exclude the monster concelebrations which have become fashionable, and which are so profoundly unedifying.
The rite also repeated the Conciliar provision that every priest retains an almost absolute right to say his own separate Mass.
It has, I know, been suggested that this Rite of Concelebration is still legally available to accompany the Traditional Mass. You need to imagine a procession of priests, not in 'concelebration chasubles' but respectable chasubles ... and maniples ... and birettas ... processing up the Church, perhaps holding in their hands before their breasts the patens they will be using. Vessels for the purification of their fingers will need to be provided ...
It seems to me that we traditionalists ought to be open to proper 'organic' development of the Liturgy. At the moment, in the RC Church, traditionalists are naturally so wounded by the traumata of the last 40 years that they need the stability of the 1962 rite in its unmuckedaboutwith state. That is natural. But in principle, Traditionalism is damaged by being turned into Fundamentalism. Liturgy has always - organically - developed, and so, paradoxically, this mutability is part of Tradition. Ultimately, we are all going to have to free ourselves from unnecessary hangups and a fetich for the rite of some particular year. After all, what is so splendid about 1962? In my view, the usages in place before the Pontificate of Pius XII began would be distinctly preferable to the maimed usages of 1962.
And in my opinion, a 'traditional' mindset would restrict Concelebration to the Chrism Mass, Ordinations, the Pontifical celebration of the Easter Vigil, and perhaps when the Bishop comes on Visitation; in other words, occasions when the summus sacerdos offers the August Sacrifice in intimate union with his presbyterium and thus manifests the unity of of the sacerdotium. And it would insist on Concelebration being done as described in 1965. And make clear that daily celebration is the norm for each priest each day.
And (2) ... much as I love High Mass, I think there could be a place for Mass Sung by a Priest and a Deacon. Who would lose anything if the rubrics for such a liturgy were devised and authorised?
If people comment angrily to the effect that Concelebration is in itself objectionable and unCatholic, I shall repeat ... yet again ... one or both of my two old series about the teaching and practice of the popes from Innocent III (d 1216) to Benedict XIV (d 1758). You have been warned!