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George, your questions:
* Why, then, isn't the N. O. being implemented in the way in which Vatican II intends?

* Is there any chance that it ever will be?

To reply to you George, truly and faithfully,the best answers can be found in three of Papa's liturgical books:
1) "A New Song for the Lord" [HERDER/CROSSROADS]
2) "Spirit of the Liturgy" [IGNATIOUS PRESS].Both are must reads.
3) "God is near Us": (The Eucharist in the Heart of Life)

Outside of these most important books of Papa's (which explain Everything...including the only remedy), let me reminice a bit...from what I can remember, NOT from Papa's books:
The "Novus Ordo" created through the term of Pope Paul VI, came as a response to the wishes of the Magisterium and Cardinali to give parishoners a voice in celebrating the Liturgy [which was pretty silent in the Tridentine Mass.]
Also it was seen as a positive force to have the homily spoken in the vernacular, and the ability to not need the entire Mass to be chanted! The Agnes Dei was moved from the end to prior to the Benediction. It made liturgical "sense".....Buttttt!!!!!
The "Progressives" I believe tried to take things "over" following the 2nd Vatican Council, interpreting things their way...with what they termed the "spirit of Vatican II" !...real nonsense...but it took-off like wildfire. Everyone was making Vatican II into his/her dreams. Lay participation escalted beyond proportions ever originally conceived; and Christ's sacrifice was no longer the center of the Ceremony!
The "Progressives" embraced the Anglican concept of the Eurcharest as the "Congregation is the One Body" of Christ!
They turned the Mass into a Community "Meal", and the Priest was separated from the parishoners as an em-cee prominently, in protestant-style leading the congregation, instead-of "joining" in the solemnity with the community of Saints. The great symbols were scorned upon and demoted to be forgotten...too midaevil and "archaic".
And the Marxist idea of man being able to create a secular Paradise/Heaven on earth, exploded now:...There was no need to "wait" for the future action of a God in a Celestial Glory! Everything was becoming "we the people"....And slowly vernacular was creeping not only in the Liturgy of the Word, but throughout the Mass...totally ignoring the Latin that was in the St.Paul Missals !
Do you remember Sister Souris with her guitar and "Dominica, nica, nica"?.... Folk songs, hootennany and a strange new "underground" culture was just emerging throughout the world...And the "Greenwich-Village" mentality invaded the Cathedral....[This is before the Love-generation and the psychedelics.] But Castro had just taken control of Cuba, and Marxism was coming-in as a Liberation movement...even in the Church! Father Lefevbre kind-of over-reacted; and threatened to "Regain the Church"....good, decent peoples indeed seeing all this mess foolishly followed him...spliting the Church from within! But others thought "Modernism" was the coming wave of things! By the end of Vatican II a "new culture" had definitely emerged, and was to reign for almost 15 years!
Everyone was in love with Cardinal Bernardin Gantin, ofcourse....One of the movements major movers....The Jesuits and Hans Kng were becoming Church "liberators"!
Alas,
Not only did this "experiment" gravely fail, but it almost crushed the Holy Roman Catholic Church from within. Ceremony was replaced, almost universally, with cheap gaudy immitations almost overnight! Churches were being stripped in the name of "poverty" and "for the poor", tabernacles were being removed from view. "Democracy" was entering the Church...which was fast becoming a social- gathering in a society turning from the "concept" of a one and only "exclusive" God! All men and ideas were "equals". Assisi brought "in" the Buddists;..and the Indian Mararishi Yogis were the "in-thing" everywhere for "enlightenment" and "relaxation" !!! There arose a mass-exile from the Roman Catholic Church; people began leaving Holy Mother by the droves!
The Vatican could not excommunicate so many at once!!!
Cardinal Lubac started a movement to stop and fight all this...His most famous book "In the Service of the Church" came out around this time as well.
To answer you truly, I do not know how Rome allowed the American Council of Bishops to get away with as much as they did.[Read chapter 31 of Gordon Thomas/Max Morgan-Witts "Pontiff"]. Malachi Martin started seeing the hand of the Adversary around every corner; and left the Jesuit ordre to become a rogue-exorcist.
They almost succeed in implementing "inclusive-language"....Because of that, and the turmoil in San Salvador and Brazil...insanely trying to convince the new Pope Jean-Paul II that their "people's-cause" was as justified as his solidarity struggle in Poland, is when the Vatican finally stepped in, [a bit late] and finally halted all this mess. Cardinal Knig unfortunately was too old to do the required work, but he recommended
a Commitee on the Liturgie to be formed; and all the books...in particular "The Psalms of David" with "inclusive
language", were recalled; and new commitees were setup for a definitive translation for the "New American Bible" under the American Bishops. For Western Europe,Bennelli, Felici and Ratzinger were contacted and consulted...and all loving disciples of Guardini* were placed in key positions on a "rescue-mission"!
Jean-Paul II brought Cardinal Ratzinger into Rome to precisely counteract all this nightmare, as Cardinal Franj Seper was ailing....Finally the "progressives" were shivering in their tracks. But aleady tremendous damage, and a whole generation's influence could not so easily be "undone"....

*: Msgr. Romano Guardini's writings have been influential for both Pope John Paul II and Pope Benedict XVI.
____________________________________
The following is the last outlook on Vatican II and what happened, from Our Papa's "Q & A" Session in Lorenzango de Cadore on 24 JULY 07:

Quote:

---

--------------------------------------------------------------------------------
I, too, lived through Vatican Council II, coming to Saint Peters Basilica with great enthusiasm and seeing how new doors were opening. It really seemed to be the new Pentecost, in which the Church would once again be able to convince humanity. After the Churchs withdrawal from the world in the nineteenth and twentieth centuries, it seemed that the Church and the world were coming together again, and that there was a rebirth of a Christian world and of a Church of the world and truly open to the world.

We had such great hopes, but in reality things proved to be more difficult. Nonetheless, it is still true that the great legacy of the Council, which opened a new road, is a magna carta of the Churchs path, very essential and fundamental.

But why did this happen? I would like to begin with an historical observation. The periods following a council are almost always very difficult. After the great Council of Nicaea which is, for us, truly the foundation of our faith, in fact we confess the faith as formulated at Nicaea there was not the birth of a situation of reconciliation and unity, as hoped by Constantine, the promoter of the great Council, but a genuinely chaotic situation of a battle of all against all.

In his book on the Holy Spirit, saint Basil compares the Churchs situation after the Council of Nicaea to a nighttime naval battle, in which no one recognizes another, but everyone is pitted against everyone else. It really was a situation of total chaos: this is how saint Basil paints in vivid colors the drama of the period following the Council of Nicaea.

50 years later, for the first Council of Constantinople, the emperor invited saint Gregory Nazianzen to participate in the council, and saint Gregory responded: No, I will not come, because I understand these things, I know that all of the Councils give rise to nothing but confusion and fighting, so I will not come. And he didnt go.

So it is not now, in retrospect, such a great surprise how difficult it was at first for all of us to digest the Council, this great message. To imbue this into the life of the Church, to receive it, such that it becomes the Churchs life, to assimilate it into the various realities of the Church is a form of suffering, and it is only in suffering that growth is realized. To grow is always to suffer as well, because it means leaving one condition and passing to another.

And we must note that there were two great historic upheavals in the concrete context of the postconciliar period.

The first is the convulsion of 1968, the beginning or explosion, I dare say of the great cultural crisis of the West. The postwar generation had ended, a generation that, after seeing all the destruction and horror of war, of combat, and witnessing the drama of the great ideologies that had actually led people toward the precipice of war, had discovered the Christian roots of Europe and had begun to rebuild Europe with these great inspirations. But with the end of this generation there were also seen all of the failures, the gaps in this reconstruction, the great misery in the world, and so began the explosion of the crisis of Western culture, what I would call a cultural revolution that wants to change everything radically. It says: In two thousand years of Christianity, we have not created a better world; we must begin again from nothing, in an absolutely new way. Marxism seems to be the scientific formula for creating, at last, the new world.

In this let us say serious, great clash between the new, healthy modernity desired by the Council and the crisis of modernity, everything becomes difficult, like after the first Council of Nicaea.

One side was of the opinion that this cultural revolution was what the Council had wanted. It identified this new Marxist cultural revolution with the will of the Council. It said: This is the Council; in the letter the texts are still a bit antiquated, but behind the written words is this spirit, this is the will of the Council, this is what we must do. And on the other side, naturally, was the reaction: you are destroying the Church. The let us say absolute reaction against the Council, anticonciliarity, and let us say the timid, humble search to realize the true spirit of the Council. And as a proverb says: If a tree falls it makes a lot of noise, but if a forest grows no one hears a thing, during these great noises of mistaken progressivism and absolute anticonciliarism, there grew very quietly, with much suffering and with many losses in its construction, a new cultural passageway, the way of the Church.

And then came the second upheaval in 1989, the fall of the communist regimes. But the response was not a return to the faith, as one perhaps might have expected; it was not the rediscovery that the Church, with the authentic Council, had provided the response. The response was, instead, total skepticism, so-called post-modernity. Nothing is true; everyone must decide on his own how to live. There was the affirmation of materialism, of a blind pseudo-rationalistic skepticism that ends in drugs, that ends in all these problems that we know, and the pathways to faith are again closed, because the faith is so simple, so evident: no, nothing is true; truth is intolerant, we cannot take that road.

So: in these contexts of two cultural ruptures, the first being the cultural revolution of 1968 and the second the fall into nihilism after 1989, the Church sets out with humility upon its path, between the passions of the world and the glory of the Lord.

Along this road, we must grow with patience and we must now, in a new way, learn what it means to renounce triumphalism.

The Council had said that triumphalism must be renounced thinking of the Baroque, of all these great cultures of the Church. It was said: Lets begin in a new, modern way. But another triumphalism had grown, that of thinking: We will do things now, we have found the way, and on it we find the new world.

But the humility of the Cross, of the Crucified One, excludes precisely this triumphalism as well. We must renounce the triumphalism according to which the great Church of the future is truly being born now. The Church of Christ is always humble, and for this very reason it is great and joyful.

It seems very important to me that we can now see with open eyes how much that was positive also grew following the Council: in the renewal of the liturgy, in the synods Roman synods, universal synods, diocesan synods in the parish structures, in collaboration, in the new responsibility of laypeople, in intercultural and intercontinental shared responsibility, in a new experience of the Churchs catholicity, of the unanimity that grows in humility, and nonetheless is the true hope of the world.

And thus it seems to me that we must rediscover the great heritage of the Council, which is not a spirit reconstructed behind the texts, but the great conciliar texts themselves, reread today with the experiences that we have had and that have born fruit in so many movements, in so many new religious communities. I arrived in Brazil knowing how the sects are expanding, and how the Catholic Church seems a bit sclerotic; but once I arrived, I saw that almost every day in Brazil a new religious community is born, a new movement is born, and it is not only the sects that are growing. The Church is growing with new realities full of vitality, which do not show up in the statistics this is a false hope; statistics are not our divinity but they grow within souls and create the joy of faith, they create the presence of the Gospel, and thus also create true development in the world and society.

Thus it seems to me that we must learn the great humility of the Crucified One, of a Church that is always humble and always opposed by the great economic powers, military powers, etc. But we must also learn, together with this humility, the true triumphalism of the Catholicism that grows in all ages. There also grows today the presence of the Crucified One raised from the dead, who has and preserves his wounds. He is wounded, but it is in just in this way that he renews the world, giving his breath which also renews the Church in spite of all of our poverty. In this combination of the humility of the Cross and the joy of the risen Lord, who in the Council has given us a great road marker, we can go forward joyously and full of hope.

---

Another terrific source for all your questions answered by Our Papa, in Summery:
The November/December issue of "STAR" [Fr. Joseph Fessio's "St Austin Review" from his "Ave Maria University"] ARTICLE ENTITLED, "Pope Benedict and the Liturgy", pp. 15-18, by John Haas, in the column, "Redeeming Culture".
I not only recommend this article to be read by you George, but by ALL.
Haas:Pope Benedict and the Liturgy

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Benedict XVI has written the last word on all of this.


"I am to inform you of the Holy Fathers decisions..."

In mid-December, the founders and directors of the Neocatechumenal Way Spaniards Kiko Argello and Carmen Hernandez, and the Italian priest Mario Pezzi received a two-page letter from cardinal Francis Arinze, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, with a list of decisions of the Holy Father which they must obey.

The letter is in full Linked down below.* Of the six points detailing the popes directives, only one permits the Neocatechumenals to continue what they are doing. This regards placing the exchange of peace before the offertory, a traditional practice in the Christian liturgy which is still in use today, for example, in the Ambrosian Rite celebrated in the archdiocese of Milan.

All the other points require the Neocatechumenal Way to eliminate a large portion of its liturgical innovations.

Until recently, the founders and directors of the Way had shielded these practices by claiming they had received verbal authorization from John Paul II. But with Benedict XVI, playtime is over.

And its coming to an end for the liturgical abuses practiced throughout the Church. In this regard, pope Joseph Ratzingers document in conclusion of the synod of the Eucharist will be of great interest.

Cardinal Arinzes letter was delivered to Argello, Hernandez, and Pezzi under confidentiality. But on December 22, the Vatican affairs journalist Andre Tornielli broke the news of it in the newspaper il Giornale.

Please read this letter. Things have gone far enough; and now definitely must stop!This is "A Must Read":
*
Benedict puts his foot down on Liturgical Abuse

Ofcourse it is NOT a banquet, George! It is the Sacrifice of Our Lord! and that was the point that Sandro Magister and our Papa are trying to make:...and in having Arinze send the letter of Warning to the "Neocatechumenal Way"!
And this is the same problem with those "hippy" songs sung to the Novus Ordo.....
Well, you see, our Papa is putting his foot down; and, hopefully all that will now stop!

Love and peace,
Christella

To go with the above censoring of the "Neocatechumenals"
(see above story, my Post herein dated 27th of Dec 05)
Sandro Magister (dated 19 JAN 06) (English translation by Matthew Sherry) has written the following:
"...open and avowed resistance is that of the Neocatechumenal Way, which has opposed a papal directive issued last December, which struck at one of the movements cornerstones.

The Way, founded and directed by Kiko Argello and Carmen Hernndez, both Spanish, is today the most vigorous of the new Catholic movements that emerged during the last half century. It is present in 900 dioceses on all the inhabited continents, and boasts the strength of a million followers in over 20,000 communities, with 3,000 priests and 5,000 religious. It has an international network of 63 Redemptoris Mater seminaries, which are thriving with new vocations, in contrast with the vacuum in many diocesan seminaries.

One of the factors in its numeric expansion is the elevated number of children that its families bring into the world, running to ten, twelve, or even more. Each year, scores of these families go on mission into faraway countries. Last January 12, 200 of these families departed all at once from Rome, with the personal blessing of Benedict XVI, who met them in a Nervi Hall that was crowded and pulsing with enthusiasm. Some of the families were going to Patagonia or Japan, but some others were going into the most dechristianized areas of Europe: France, Holland, the former East Germany.

With such a legacy of success, it is natural that the Neocatechumenals receive the support of a large number of bishops and cardinals. Two of these patrons cardinal Crescenzio Sepe, prefect of the Vatican congregation for the propagation of the faith, and cardinal Theodore McCarrick, archbishop of Washington were at their side in Nervi Hall on January 12. But criticisms have also rained down upon the Neocatechumenals over the years, especially against their carving out a separate place for themselves in the Church, with their own secret catechism, their own rituals, and their own parallel hierarchy. But these criticisms were always overruled by the unconditional support given to them by John Paul II.

But thats no longer the case with pope Ratzinger. There is one thing about the Neocatechumenals that the pope does not accept, and which touches the heart of Christian life: the unusual way in which they celebrate the Mass (1).

In effect, the Mass that every one of the 20,000 communities of the Way celebrates each Saturday evening separately from the parishes and the other sister communities follows the dictates of its founder Kiko Argello much more closely than it does the liturgical canons that are universally valid for the Catholic Church.

Instead of the altar in the apse, at the center of the hall is a large square dinner table, around which the Neocatechumenals receive communion in a seated position.

Instead of hosts, a large loaf of unleavened wheat bread, made with two-thirds white flour and one-third whole wheat flour, is divided and eaten. The bread, which is baked for a quarter of an hour, is prepared according to very detailed guidelines established by Kiko.

The wine is drunk from cups, also in a sitting position.

The homily is replaced by spontaneous comments from those present, before and after the readings from the Gospel, the letters of Saint Paul, and the Old Testament.

Benedict XVI has ordered that all of this come to an end. He did this through a letter delivered in mid-December to the three main leaders of the Way: Kiko, Carmen, and the Italian priest Mario Pezzi. The letter was signed by cardinal Francis Arinze, prefect of the Vatican congregation for the liturgy, but from its very first lines it clearly states that these are the decisions of the Holy Father. Six unambiguous commands follow.

For example, regarding communion, the exact dispositions of the letter are these:

On the manner of receiving Holy Communion, a period of transition (not exceeding two years) is granted to the Neocatechumenal Way to pass from the widespread manner of receiving Holy Communion in its communities (seated, with a cloth-covered table placed at the center of the church instead of the dedicated altar in the sanctuary) to the normal way in which the entire Church receives Holy Communion. This means that the Neocatechumenal Way must begin to adopt the manner of distributing the Body and Blood of Christ that is provided in the liturgical books. (2)

But instead of simply obeying, the Neocatechumenals disobeyed while asserting that they were perfectly obedient.

When Vatican analyst Andrea Tornielli first gave the news of the popes directions, the official spokesman and director of the Way in the United States, Giuseppe Gennarini, protested that in reality these orders amounted to an approval (3).

When on December 27 www.chiesa published Arinzes letter in its entirety, Gennarini called the very authenticity of this letter into question. He added that 'this does not change its nature of a confidential and internal instrumentum laboris (working instrument),' devoid of any normative force. He restated that the only valid norm is 'the confirmation by the Holy Father of the liturgical praxis of the Way.' And by way of proof he cited the blessing that the pope would bestow a few days later upon the Neocatechumenal families leaving on mission, during the audience of January 12 (4).

The audience did, in fact, take place. And so did the blessing. But there was also a second, ringing summons to obedience from Benedict XVI:

Recently the congregation for divine worship and the discipline of the sacraments imparted to you, in my name, some norms concerning the Eucharistic celebration, after the trial period that had been granted by the servant of God John Paul II. I am certain that these norms, which draw upon the provisions of the liturgical books approved by the Church, will meet with attentive compliance from you. (5)

There was no comment from the directors of the Way after this second call from the pope. But word was given to the 20,000 communities to continue as before.
(1) On the liturgical practice of the Neocatechumenal Way, see on this site:

> Bad History, Bad Guide. The Strange Liturgy of the Neocatechumenals (24.1.2005)


(2) You can find the complete text of the December 1, 2005 letter from cardinal Francis Arinze to Kiko Argello, Carmen Hernndez, and Mario Pezzi here:

> Liturgy: Benedict XVI Brings the Neocatechumenals Back to the Right Way (27.12.2005)


(3) See Giuseppe Gennarinis reply to il Giornale, published on December 27, 2005:

> Ho letto con molta sorpresa e dolore...


(4) More precisely, after Cardinal Arinzes letter was made public by www.chiesa, Gennarini intervened to comment upon it twice. He gave an interview to the international news agency Zenit, which was released on January 1, 2006:

> Neocatechumenate on the Holy See's Guidelines

He also wrote a long letter posted online on January 6, on www.jimmyakin.org:

> Dear Mr. Akin, I have read...

At the conclusion of his letter, Gennarini fixed in four points the interpretation that the Neocatechumenal Way gave to the Vatican dispositions. In practice, the interpretation invalidates these guidelines. Here are its four points:

1. This is a private letter whose real contents are known only by Cardinal Arinze, Kiko Argello, Carmen Hernndez and Father Mario Pezzi. Any use of a private document to enforce a public policy is completely illegitimate and improper.

2. If someone of the above mentioned people should confirm that the contents of this letter are authentic, this does not change its nature of a confidential and internal instrumentum laboris (working instrument). To consider this letter as having the strength of a norm would be as if we considered the Instrumentum Laboris of the Synod on the Eucharist as the final Document of the Synod.

3. The iter established by the Holy See regarding the Neocatechumenal Way foresees that every decision must be approved conjunctly by the Inter-Dicasterial Commisssion (Pontifical Institute for the Laity, faith, Liturgy, Clergy and Catechesis, Catholic Education). This letter is just a moment of the proceedings of the Interdicasterial.

4. The only document approved conjunctly until now are the Statutes, which are much more explicit than the contents of the letter. At the end of the ad experimentum period all the Five Congregations will issue the official decisions. What is for now the actual norm is the confirmation by the Holy Father of the liturgical praxis of the Way.


(5) Benedict XVIs complete address to the Neocatechumenals, on January 12, 2006:

> Grazie alladesione fedele ad ogni direttiva della Chiesa... [Thanks to your faithful adherence to all of the Churchs directives...]

The previous day, in a press release, the Way again repeated that the Holy See has approved the liturgical practices of the Neocatechumenal Way.

_________________________________________________

One of my favorite priests, has for a long, long time been Fr. George William Rutler, well known among other things, for his many EWTN series.

Check this out at NYC's "Holy Name Church" please:
Rutler performs Traditional Latin Mass 14 May 2000

members.cox.net/holynamechurch/latinmasspics.htm

Vidi Aquam:

Elevation of the Host:

Agnes Dei:

Communion:

Recessional:






High-alter of Sacrifice:

Jesuits in New York celebrating a Latin Novus Ordo, under Cardinal Ratzinger's specifications (as presented in "Spirit of the Liturgy") during a 2002 "purified" Mass.

Here was Our Papa, a few years back [when Arch-Bishop of Munich] leading a Redemptoris Mass in one of the First celebrations of the new prelature of the "The Neokatechumenale way" ! As Arch-Bishop of Munich, Ratzinger became acquainted with, and brought to Germany "the Neokatechumenal Weg" in the 70's.

But since then, they have defied Pope Benedict XVI's instructional Reformational-guidelines given to them through Cardinal Arinze.
(Their prelature has been corrupted; and they now celebrate the "Novus ordo" Mass contrary to the mandatory Pope Paul VI requirements.)
Benedict has made it clear that his instructions last month given to them from the Holy See were explicit: if they wanted to continue their Prelature. Otherwise the "The Neokatechumenale way" would be dissolved, and her leaders would be self-excommunicating themselves.
_______________________________________________
In the Alttting Bavarian Journal, "Catholic Today", the Bishop of Salzburg, Mons. Andreas Laun, wrote (on 29 December 2005) that he was distressed over the liturgically bad state of the Novus Ordo Mass performed in Salzburg, Austria. He was alarmed about the heavy liturgical abuses the Bishop calls the "Kommunionspendung": permitting Buddhist Elements and other non--Christian elements to compromise the Holy Novus Ordo Mass, amongst the following abuses:
Speaking [for example] parts of the high prayer (or even the transformation of the words-of) by the whole community (including the parishoners) which are reserved for only the celebrating Priest of Christ.

In enormous liturgical bad state, it continues to list:

1)The priest reads out a news article or story instead of the gospel;
2)the Eucharist is handed to children, who have not made their first cummunion;
3) "Priests" "celebrating" animal "fairs"*, with all kinds of animals in the Chapel;
4) If the sacristan says, "the priest will not be here today", the parishoners sing the Palm-Sunday Liturgy for themselves, and present the Host themselves up for the transformation.
For funerals, black has disappered;
Furthermore, the Bishop, describing the heavy liturgical bad state, mentions, "that the Holy Mass is arranged" as a "fair" Event, with "skating-style light organ-music". He says that their liturgical consciences are put to sleep until
Cardinal Cristoph Schnborn comes, in late October. Then they carefully hide-away their "holy-experiment".

The article is lengthly, with a whole page more of liturgical-abuses Bishop Laun has witnessed:
abuse in Salzburg, Austria

Original Salzburg article am deutsche

and two more:
What is going on in Austria?
am Deutsche

In Kln Cathedral:


Abuse at Kln!
At the Special Armed Services Mass:
This sight for many was unusual, particularly for Cardinal Meisner: "The first time I saw it, I swallowed; with the second time when I looked, and with the third time, I said: 'there is the boss again'!"
Ruth Nobis originates from the Parish of Thomas Morus in Krefeld "50 kilometers northwest from Kln", where she flies back each second weekend to Munich to lead frequently as Altar Server, as well is in order to be active as Special Minister.

At Armed forces Mass woman incenses!