There now follow some words of Pope Benedict XVI which show that he believes there need be changes in the extraordinary rite too. He hopes that the ordinary and extraordinary versions of the Latin Rite will have a mutual influence on each other and, in the process the Truth will out. A mutual influence on them is one dimension of what he calls the hermeneutic of continuity. Hence Dom Alcuin Reid was not completely correct in his estimation about the Pope's views. (fr) David
As regards the participation of the laity, the Council first of all insists on a general point, that the liturgy is essentially the concern of the whole Body of Christ, Head and members, and for this reason it pertains to the whole Body of the Church "and that consequently it [the liturgy] is destined to be celebrated in community with the active participation of the faithful". And the text specifies, "In liturgical celebrations each person, minister or lay faithful, when fulfilling his role, should carry out only and wholly that which pertains to him by virtue of the nature of the rite and the liturgical norms" (SL 28). "To promote active participation, acclamations by the people are favoured, responses, the chanting of the psalms, antiphons, canticles, also actions or gestures and bodily postures. One should also observe a period of sacred silence at an appropriate time" (SL 30)
These are the directives of the Council; they can provide everybody with material for reflection.
On the other hand, in those places where the Liturgical Movement had created a certain love for the liturgy, where the Movement had anticipated the essential ideas of the Council, such as for example, the prayerful participation of all in the liturgical action, it was those places where there was all the more distress when confronted with a liturgical reform undertaken too hastily and often limited to externals.
This is why it is very important to observe the essential criteria of the Constitution on the Liturgy, which I quoted above, including when one celebrates according to the old Missal. The moment when this liturgy truly touches the faithful with its beauty and its richness, then it will be loved, then it will no longer be irreconcilably opposed to the new Liturgy, providing that these criteria are indeed applied as the Council wished.
If the unity of faith and the oneness of the mystery appear clearly within the two forms of celebration, that can only be a reason for everybody to rejoice and to thank the good Lord. Inasmuch as we all believe, live and act with these intentions, we shall also be able to persuade the bishops that the presence of the old liturgy does not disturb or break the unity of their diocese, but is rather a gift destined to build-up the Body of Christ, of which we are all the servants.