Liturgical celebrations must be attuned to people today, and to their workday realities. Historical elements are to be respected as part of our community history, but what is happening now needs to be the yardstick for determining what our contemporary practices should be.
I have begun to read Alexander Schmemann's book on the Eucharist. In the introduction he writes:
there is a Eucharistic crisis in the Church...it can be said without exageration that we live in frightening and spiritually dangerous age...It is frightening because it is characterized by a mounting rebellion against God and his kingdom. Not God, but man has become the measure of all things. Not faith, but idealogy and utopian escapism are determining the spiritual state of the world. At a certain point western Christianity accepted this point of view: almost at once one or antoher "liberation of theology" was born. Issues relating to economics, politics and psychology have replaced a Christian vision of the world at the service of God. Theologians, clergy and other professional "religious" run busily around the world defending--from God?---this or that "right" however perverse and all this in the name of peace, unity and brotherhood...Perhaps many people will be astonished that, in response to this crisis, I propose that we turn our attention not to its various aspects but rather to the sacrament of the eucharist and to the Church...And I do believe, as the Church has always believd, that this upward journey begins with the "laying aside of all earthly cares," with leaving this adulterous and sinful world. No idealogical fuss and bother, but a gift from heaven--such is the viocation of the Church in the world, the source of her service...It is not reform, adjustments and modernization that are needed so much as a return to that vision and experience that from the beginning constituted the very life of the Church.
In chapter seven he states:
The flaw of contemporary theology (including, alas, Orthodox theology) and its obvious impotence lies in the fact that it so often ceases to refer words to reality...it endeavors, as in the contemporary West, to translate Christianity into the "language of today," in which case--because this is not only a "fallen" language but truly a language of renunciation of Christianty [my emphasis] --theology is left with nothing to say and itself becomes apostacy;
(emphasis in the original except where noted).
The RDL has "transfigured" the official liturgy of the Church with contemporary language driven by feminist idealogy. But this fallen language has no place in the Divine Liturgy. Certainly the new liturgy reflects the thoughts and souls of many modern women and even some men, and in so doing reminds them of earthly cares, not heavenly realities. Modern "feminist" language is the fruit of years of development of thought from the "Enlightenment." Its welcoming into the Divine Liturgy casts a dark shadow upon the light of the Gospel and the
Mystery of Faith which is the salvation of mankind.