The baroque era adjusted to this situation by superimposing a kind of para-liturgy on the archaized actual liturgy. Accompanied by the splendor of orchestral performance, the baroque high Mass became a kind of sacred opera … The entire performance seemed aimed at a kind of festive lifting of the heart., enhanced by the beauty of a celebration appealing to the eye and ear. On ordinary days, when such display was not possible, the Mass was frequently covered with devotions more attractive to the popular mentality. Even Leo XIII recommended that the rosary be recited during Mass in the month of October. This meant that while the priest was busy with his archaized liturgy, the people were busy with their devotions to Mary. …”
"By affirming that Christ did not die on the Cross in order to satisfy the debt of punishment demanded by Divine justice offended by sin, the theology of the Paschal mystery openly contradicts a truth of the Catholic Faith as taught by the Council of Trent." In fact, "the infallible teaching of the Church, chiefly expressed in the text of the Council of Trent, obliges us to consider the vicarious satisfaction of Christ as one of the principal truths of our Faith." That is, Christ's sacrifice satisfies the justice of God, offended by sin. (Truthfully, I have not bought this concept in a long long time.)
"By making the sacrificial aspect of the Mass flow from the memorial dimension of the Mass, the theology of the Paschal mystery calls into question the teaching of the Council of Trent in this area. The Council of Trent's infallible teaching in this area is that "the Mass is a vere et proprie [truly and properly] a visible sacrifice." [This teaching is defined dogma and can never be subject to change or updating in the name of a "deeper understanding."]. This makes "the emphasis placed by the theology of the Paschal mystery on the memorial aspect of the Mass unacceptable." (This memorial aspect is referencing the idea that the Mass is a memorial meal rather than a re enactment of a blood sacrifice.)
"By relying upon a new concept of sacrament, the theology of the Paschal mystery shows itself to be very dangerous to the Catholic Faith. By favoring heterodox theses on more than one point, this theology shows itself to belong to the modernist theology condemned by Pope St. Pius X."
"The doctrine of the Paschal mystery, with its serious doctrinal deficiencies is, then, at the origin of the liturgical reform. That is why one cannot say that the reformed rite of Mass of 1969 is 'orthodox' in the etymological sense of the word: it does not offer 'right praise' to God." (if a person buys into the sacrificial appease God in order to avoid hell kind of Church, the whole notion of mystery in relationship to the Church is heterodox.)
For me the whole problem with any idea of the 'reform of the reform' is exactly the returning to the Trentan concept that the Mass is the reenactment of a blood sacrifice of atonement, rather than an incredible gift of spiritual life in the context of a meal. There is an enormous difference between the concepts of Jesus sacrificing Himself to appease God the Father for my sins, as opposed to offering a free gift of spiritual life.