The do have a point in a sense about some of the facets of the Holy Week that were lost- and they do foreshadow the principles that would later characteristic the NO. That is right, at least. Pity they had to cloud it up with nonsense
However, the really funny bit for me was the theorizing on how they “fooled” Pius XII and somehow duped him into believing that it was an earlier form. Say whatever you want, but that really puts down Pius XII who was a highly intelligent and one of the best read Popes of the century. Are we supposed to believe that Pius XII was *so *stupid that he didn’t know about Quo Primum, if he was violating it or not, and somehow the Commission managed to convince him he was not?
Interestingly they make a reference to Benedict Xv being “under duress” when he allowed the dialogue Mass. Under duress? From whom? Followed by a completely invented idea of he dialogue Mass.
As to St. Joseph, names of saints have always been added to the Canon before Quo Primum (and in certain places even after with permission), so it wasn’t the first time. And the early Church did have insufficient devotion to St. Joseph whose cultus only grew up in the Middle Ages. Interestingly enough, the petition presented to Pope Leo XIII, when devotion to St. Joseph was making a headway includes the name of Bishop Sarto, later St. Pius X
The merits o the argument on the Second Confiteor are very good. But I was thinking, at the same time, while the Confiteor was originally only for the ministers, in modern usage, can’t it be that it has become almost extended, as it were to the congregation? What does everybody do when the priest pronounces the first absolution? What do all the prayerbooks recommend during that point? as Gihr says:
The priest has publicly acknowledged, and in a most humble posture, his guiltiness not merely before God, but also before the angels, the saints and the faithful, to move them to intercede with God for him, and thus by means of joint supplication the more readily to obtain his forgive-
Those present accede to his desires and they beg for him by the mouth of the server mercy and favor (Misereatur). Then the server also in the name of the faithful recites the Confiteor, that they, too, by the intercession of the saints and of the priest may obtain favor, that is, be cleansed from the guilt of sin in order to have a share in the fruits of the Holy Sacrifice.
After the Confiteor of the server, the priest likewise intercedes for the faithful, in pronouncing the formula known as the Absolution… The priest accordingly prays, that God would deign by virtue of His almighty power (omnipotens) to impart to the faithful the fulness of His mercy (misereatur), forgive all their sins (dismissis peccatis)and thus raise them up from spiritual death to the life of grace, and conduct them to the eternal life hereafter (perducat nos ad vitam aeternam) .