Historically, certainly since the late Middle Ages we in the West minimised sacraments to their essential requirements for validity, we simplified and individualised liturgy to allow individual low Masses, and then all too often we regarded the whole world of art, music and architecture as mere icing on the cake: delicious and sweet but not particularly nourishing or essential. So we have to convince ourselves that what people see and hear at Mass is important to their moral lives.A particularly astute, moral observation was also made by Fr Cullinan regarding the minimalist celebrations of the liturgy common in many rich, Western nations, which have simplicity without nobility (cf. SC 34):
For the first time in religious history people do not seem to want to offer to God the best they have and they do not see anything wrong in this. Often it is the people who have most, perhaps far more than their parents and grandparents, who want the barest worship spaces. Whereas it is often the poorest who want to subscribe to statues and richly ornamented vestments. The moral theologian should suspect that something may be going on here, to do with both psychology and sociology.
The narthex, he said, can be seen as a permeable membrane between the sacred and secular, and liturgy should overflow from the sanctuary:
Liturgy is our perfection, for there we are being filled with the love of God by joining the choreography of his divine love, and performing the work of a cosmic priesthood.
He talked about the work of the Anglicanae Traditiones commission and the CDWDS, and the sources used by them, including the influence of the Episcopalian (USA) 1928 BCP on the Ordinariate Missal. Mgr Burnham mentioned that this American influence has meant that many UK Ordinariate groups have experienced somewhat of a rupture in their worship due to the different Anglican liturgical contexts in the UK and USA. Certain features of Divine Worship: The Missal as compared to the usus recentior were discussed, such as the offertory prayers of the usus antiquior being the default for the Ordinariate (with the Pauline Missal's offertory available as an option). Mgr Burnham expressed the hope, shared by many at the conference, that the Ordinariate's liturgy will influence the next typical edition of the Missale Romanum, and that the barriers as to who can use which book will begin to fall (i.e. that non-Ordinariate priests will be able to use Divine Worship).
Archbishop Salvatore Cordileone then offered some concluding reflections, summing up the talks and liturgies of the conference. He urged patience with regard to the upcoming work of the CDWDS regarding the question of the reform of the reform, but said that the celebration of the Mass ad orientem in the usus recentior would go a long way towards preparing the way for it, and reiterated Cardinal Sarah's appeal to priests to begin celebrating Mass eastwards from the 1st Sunday of Advent this year. He encouraged all present to pay attention to the details of the liturgy in the celebration of it, holding up the London Oratory as an model and exemplar. Rubricism is a danger, as we are fallen human beings, but so is laxity and negligence. The Archbishop was keen to stress that there is a proper place for attention to detail in the liturgy, for people pay close attention to the things and people that they love dearly, and worship of Almighty God is central to who we are both collectively as the Body of Christ and individually as members of it.