of liturgical import, from the same article

Here's the whole article, referred to in the previous post.

You liturgists out there, check this out.

There are no global statistics on participation in Tridentine Masses. But in the United States — where demand appears to be higher than in much of Europe — 105 of the 176 Roman Catholic dioceses offer at least one traditional Mass each Sunday, Dunnigan said.

Ginevra Crosignani, 34, is a regular at the 10 a.m. Tridentine rite celebrated each Sunday at the Gesu e Maria church in central Rome. She says she started coming about 10 years ago and finds it a much more transcendent experience than the modern services, which she said were more like going to a "nightclub" because of the music and showman-like role of the priest.

"The New Order became a social celebration rather than a religious celebration," she said one recent Sunday as she put away the white lace scarf she wore over her head.

The pews at the Mass had been full — and more than half the people looked to be under 40.
"Before, it was more old people attached to that rite," she said. "I think young people (now) are looking for something, they're eager to find it and they don't find it in the New Order."

In a 1988 document, Pope John Paul II urged bishops to be generous in granting the so-called indults to allow the Tridentine rite to be celebrated. But many proponents say bishops have been stingy — either for personal reasons or because they simply don't have enough priests who know how to celebrate it.

To counter that, Una Voce is teaming up with the Priestly Fraternity of Saint Peter, a traditionalist community, to run a training seminar for priests to teach them the ritual-filled Latin Mass. "We've got a waiting list now," said Dunnigan.

Similarly, the seminaries of another small traditionalist community, the Institute for Christ the King, are overflowing, said the institute's vicar general, Monsignor R. Michael Schmitz.

"There is no vocation shortage at all," he said. "On the contrary, we have so many vocations we can't take them all."

Ought we not to take such phenomena into account when we revise our own liturgies? Or is the old language really so irrelevant?