In comments under a different entry there is some speculation about why Pope Benedict has replaced the Good Friday prayer for Jews only in the 1962 Missale Romanum but not also in the 2002 edition.
"In this particular instance, I share this concern, and wonder why the Pope did not make this replacement also in the Novus Ordo. Does his failure (so far) to do so inadvertently leave the impression that getting it right is less important in the OF than in the EF?"
… could this possibly be a translation issue? I’m not expecting the prayer to be submitted to the ICEL (and it’s counterparts amongst the various regions) and the episcopal conferences so they can “dialogue” about if for 25 years – but I wonder if “ready-made” translations into the various vernacular languages are being prepared for transmittion to the bishops some time between this year’s Triduum and next year’s?"
Good questions. I was just talking about this with someone today.
This is not a translation issue. In a pinch, a translation could be approved ad hoc and easily issued to the world through the proper channels. That is not the reason why the Pope didn’t give his new prayer also to the Novus Ordo.
I think the key must remain in the fact that we now have a diversity of expressions in the Roman Rite.
The most important point to carry away is that Pope Benedict intends that the 1962 Missale Romanum be used. The change of the prayer facilitates that. Remember: the provisions of Summorum Pontificum stick to the Church’s law about not having a multiplication of Holy Week rites in churches. In those places where the Novus Ordo is used, the Triduum will be in the ordinary form. The Triduum in the older rite will really only be found in those places where the ordinary form of Mass is not celebrated (e.g., personal parishes, chapels of traditional groups, etc.). If we consider that the Good Friday prayers were very probably an obstacle to bishops being well-enough motivated to establish personal parishes or chapels where the older form could be used exclusively, and therefore for the Triduum, then changing this prayer was a very smart thing. Again, the Pope wants the older Missale to be used.
A second point is a deeper, theological point.
By giving the older Missale this new prayer, the Holy Father is confirming that there are more than one way authorized by the Church for Catholics to reflect about salvation for the Jews.
There is not only the way presented in the prayer in the Novus Ordo, which is admitedly far less pointed and precise than what our tradition has passed down, but there is also the older, traditional way.
Even though the language of the new Latin prayers for Jews on Good Friday falls flat, the content, the core substance of the older version of the prayers has been preserved and, in some respects, made more explicit: There is one Savior of all men, Jesus Christ. Therefore, we Catholics pray for the Jews because we desire that they be saved by embracing Christ as Savior.
The Holy Father, by imposing these new prayers, has let the world know that it is entirely legitimate for Catholics to pray for the Jews and desire that that convert to faith in Jesus as Savior.
At the same time, he has left the other prayer in the Novus Ordo, for what it communicates.
Also, just to circle back to a point Henry raised (which I quoted at the top) keep in mind that Pope Benedict’s long term vision foresees that the older form of Mass, not the newer form, is going to form the basis of one unified Roman Rite somewhere down the line.