And "The Diana" provides an endless stream of such "moments" - all opportunities for the rest of us:
Now notice how "The Diana" (which is Gennarini-Pius-Apuron, et. al.) ignore the 2008 Statute, which is the only thing that makes the NCW valid. It doesn't matter what was permitted prior to Statute of the Neocatechumenal Way which received final approval in 2008. It would be like someone today referring to some provision in a draft of the U.S. Constitution which no longer exists in the the version which was finally ratified.
But let's get on to what "The Diana" says in "her" little essay.
First, don't get excited that "the Diana" uses the word "Mass" a word which is almost anathema to the kikos (since it is too closely associated with the word "sacrifice" - which is rejected by Kiko). It is not a Freudian slip and "the Diana" is not "slipping" towards actual Catholicism. "She" is just doing a copy and past job from this website.
As already noted, the 2008 Statute trumps everything that came before it including "the Diana's reference to the 1988 concession. Here is what the 2008 Statute permits:
§ 4. The celebration of the Eucharist in the small community is prepared under the guidance of the presbyter, by a group of the neocatechumenal community, in turn, which prepares brief monitions to the readings, chooses the songs, provides the bread, the wine, the flowers, and takes care of the decorum and dignity of the liturgical signs.
Notice that all the the 2008 Statute permits is "brief monitions" (literally "warnings"). Compare that to what the so-called 1988 concession permitted:
After the three Scripture readings and before the homily, members engage in commentary, comparing their readings with their personal experiences. The homily then takes account of the observations made, corrects deviations, and stimulates reflection.
As you can see there is quite a bit of jabbering going on here and the Church saw fit to eliminate it, toning it down to only "brief monitions". And here's something else. As many have experienced, neo-presbyters seem to be entirely incapable of giving a coherent sermon at a normal Mass. It's easy to see why. In the neo-communities in which they have been formed, their "homily" (as noted in "the Diana" comment) consists entirely in responding to the community-jabbering which takes place after the readings. And this jabbering, despite the elimination of it in the 2008 Statute, still takes place. Like everything else the kikos do, they simply define what Rome says however they want.
Next, as in the Ambrosian rite, is the Rite of Peace. The rite of the Eucharist follows early Christian practices, using unleavened bread and wine.
The Diana is still doing a copy and paste job here, so these aren't "her" words. But let's clarify. The 2008 Statute permits the Rite of Peace as follows:
“Notification of the Congregation for Divine Worship on celebrations in groups of the Neocatechumenal Way,” L’Osservatore Romano, December 24, 1988: “The Congregation consents that among the adaptations foreseen by the instruction “Actio Pastoralis”, nn. 6-11, the groups of the above-mentioned “Way” may receive communion under two species, always with unleavened bread, and transfer “ad experimentum” the Rite of Peace to after the Prayer of the Faithful.” (Footnote 49)
You may want to note that the permission to transfer the Rite of Peace is given "ad experimentum", meaning it is not a permanent permission. The permission was given because, at the time, the question about the placement of the Rite of Peace was being studied as a question for the whole Church.
That period of "ad experimentum" or study, ended on August 1, 2014, with Pope Francis formally deciding that the Rite of Peace was to stay put:
In some Catholic liturgical traditions (such as the Ambrosian as referred to by "the Diana"), it said, the exchange of peace occurs before the offering in response to Jesus' exhortation in Matthew 5:23-24: "If you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift."
But in the Latin rite, the letter said, the exchange of peace comes after the consecration because it refers to "the 'paschal kiss' of the risen Christ present on the altar." It comes just before the breaking of the bread during which "the Lamb of God is implored to give us his peace." (See below for source.)
Because the Neocatechumenal Way is required to follow the "liturgical books"...
For the celebration of the Eucharist in the small communities the approved liturgical books of the Roman Rite are followed (Art. 13)
...and because as of August 1, 2014 the period of "ad experimentum" is over, there is no need for Rome to amend the 2008 Statute. The permission was only given "ad experimentum". "Ad experimentum" is now over. The Rite of Peace belongs "after the consecration". The Neocats would be expected to "follow the liturgical books" and conform the placement of the Rite of Peace to that of the rest of the Church.
Of course, they won't, and for the same reason they still will not celebrate the Communion Rite as required by the same liturgical books: because it is a different church with a different hierarchy.
Below is the text of the letter from the Congregation for Divine Worship on the Rite of Peace. Non-neo's may want to note the Congregation's concern with the abuses. You don't need to be a kiko to abuse the liturgy.
The text of the congregation's "circular letter" on "the ritual expression of the gift of peace at Mass," was approved by Pope Francis and posted in Spanish on the website of the Spanish bishops' conference. Jesuit Father Federico Lombardi, Vatican spokesman, confirmed its authenticity Aug. 1.
Catholic News Service obtained a copy of the letter in English.
In 2005, members of the Synod of Bishops on the Eucharist adopted a formal proposition questioning whether the sign of peace might be better placed elsewhere in the Mass, for example at the end of the prayer of the faithful and before the offering of the gifts.
Cardinal Antonio Canizares Llovera, current prefect of the congregation, and Archbishop Arthur Roche, the congregation's current secretary, said Pope Benedict XVI had asked the congregation to study the matter and, after doing so, in 2008 it asked bishops' conferences around the world whether to keep the sign of peace where it is or move it to another moment "with a view to improving the understanding and carrying out of this gesture."
"After further reflection," the letter said, "it was considered appropriate to retain the rite of peace in its traditional place in the Roman liturgy and not to introduce structural changes in the Roman Missal."
But that does not exclude the need for new or renewed efforts to explain the importance of the sign of peace so that the faithful understand it and participate in it correctly, the congregation's letter said.
It asked bishops to study whether it might be time to find "more appropriate gestures" to replace a sign of peace using "familiar and profane gestures of greeting."
And, it said, they should do everything possible to end "abuses" such as:
-- "The introduction of a 'song for peace,' which is nonexistent in the Roman rite."
-- "The movement of the faithful from their places to exchange the sign of peace amongst themselves."
-- "The departure of the priest from the altar in order to give the sign of peace to some of the faithful."
-- People using the sign of peace at Christmas, Easter, baptisms, weddings, ordinations and funerals to offer holiday greetings, congratulations or condolences.
"Christ is our peace, the divine peace, announced by the prophets and by the angels, and which he brought to the world by means of his paschal mystery," the letter said. "This peace of the risen Lord is invoked, preached and spread in the celebration (of Mass), even by means of a human gesture lifted up to the realm of the sacred."
In some Catholic liturgical traditions, it said, the exchange of peace occurs before the offering in response to Jesus' exhortation in Matthew 5:23-24: "If you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift."
But in the Latin rite, the letter said, the exchange of peace comes after the consecration because it refers to "the 'paschal kiss' of the risen Christ present on the altar." It comes just before the breaking of the bread during which "the Lamb of God is implored to gives us his peace."