On the website www.maurizioblondet.it of September 10, 2017, I read that a Vatican Commission would be preparing ad experimentum liturgical texts for the celebration of "ecumenical masses".
For example, in the Diocese of Turin, the ecumenical group "Spezzrare il pane", directed by Don Fredo Oliviero, strongly supported by the bishop of Turin, Mgr. Cesare Nosiglia, has begun to celebrate ecumenically the Mass with the Waldenses, the Orthodox, the Anglicans and the Lutherans.
Each month they gather and celebrate, once in "house" of one and another in the other, all together and all at the same Eucharistic table, officiating according to the liturgy of the "house" that hosts them and taking all communion. What is essential is the common membership of "Christianity" and not Catholic, Lutheran, Anglican, or Valencian specificity.
From Turin, this practice begins to spread in other dioceses.
What is even more striking is the fact that in order to live together the "New Mass" of Bergoglio, which should replace the "New Mass" of Montini (1969), it is not necessary to adhere to a single theology on the Eucharist; sufficient respect for the opinion of each in the matter of Mass or Eucharist.
Regarding the nature of the Real Presence of Jesus in the Eucharist, we have moved from the physical presence to the commemorative presence in which the species of bread and wine transcend the Body of Jesus: they do not contain it real, physical and substantially, but symbolize or signify it; transubstantiation is no longer spoken of but transignified, that is, when Jesus said: "This is My Body" meant: "This means My Body, it is not real and physical, but only spiritual, representative or symbolic."
The official liturgical "Leading Lines" of this "New Mass" or " Novissimus Ordo Missae " Bergogliano should soon emerge.
But they have made the accounts without the Innkeeper. In effect, "God lets (New Mass) do, but does not pass (the New Mass).
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There is also a "New Liturgical Movement" to abolish even the Instruction of the Second Vatican Council on "The correct application of the Constitution on the Liturgy" ( Liturgiam Authenticam ), which would already be overcome because it establishes the recognition of the liturgical texts approved by Episcopal Conferences and correct translation in the vernacular.
The "New Liturgical Movement" would like to give greater freedom to Episcopal Conferences by abrogating the "recognition / recognitio " provided by the Liturgiam Authenticam Constitution.
With the pontificate of Francis, the doctrine no longer has primacy, which already corresponds to praxis.Therefore, the essential thing is to change praxis even if it is said (but not proven) that the doctrine remains unchanged. This not only for marital morality and sacramental practice, but also for the Liturgy.
Therefore, one walks joyfully towards a "Eucharistic prayer" or "Mass" that is even more ecumenical than the "Montinian New Mass", giving Episcopal Conferences freedom to experience new translations of the texts, so that they are increasingly in conformity with the mentality of the contemporary man.
Hence the burning problem of a "New Canon of the Mass" or "New Eucharistic Prayer" (in Greek "New Anaphora") to go even further to meet Protestants, especially in the Germanic and Anglo-Saxon countries, where Catholics coexist with Lutheranism. One is therefore thinking of a Canon that can be recited together by "Catholics" and Protestants, without being embarrassing for any of the "concelebrants".
Already in 2001, the "Pontifical Council for the Promotion of Christian Unity", then chaired by Card. Walter Kasper, promulgated a Document recognizing the validity of the Anaphora, that is, the Canon of Addai and Mari (the mass of the Nestorian church), document approved by the entoces card. Joseph Ratzinger and by Pope John Paul II. This Anaphora does not contain the words of the consecration at a specific moment and in a specific way, but contains them scattered or disseminated in the various sentences that compose the Canon, that is, not explicitly as they still are in the "New Mass "Montinian, although in a narrative form between two points (" He took the bread, broke it and said: take and eat all of it, because this is my body ").
The Anaphora (or Canon) of Addai and Mari, therefore, would be very useful to reach the "New Mass" without explicit words of consecration, which could thus be used by all: "Catholics" and Protestants.
Ignatius