Dominus Vobiscum: Jansenists, strictest of the strict, promoted Vatican 2-style changes in liturgy . . .

In the 18th century . . .

. . . according to a "non-Tridentine [non-Trent] model," say scholars cited by Brian Van Hove, S.J. in 1993.

One of them, F. Ellen Weaver, noted these changes, familiar to us today:

. . . introduction of the vernacular, a greater role for laity in worship, active participation by all, recovery of the notion of the eucharistic meal and the community, communion under both kinds, emphasis on biblical and also patristic formation, clearer preaching and teaching, less cluttered calendars and fewer devotions which might distract from the centrality of the Eucharist.

Even the "kiss of peace" was practiced at [Jansenist center] Port-Royal, and a sort of offertory procession was found there and elsewhere among Jansenist liturgical reformers.

Prayer would be a way to teach. Liturgy was to change how people thought and reinforce what they believed. Instruction trumped worship.

Indeed, the Italian Jansenists of Tuscany and Pistoia put liturgy at the center of their goals in the 1780's.

Weaver on their requirements:

The liturgy was not done by the priest for the people, it was 'a common act of priest and people'. Therefore all the liturgy, even the prayer of consecration which was said secretly, should be said in a loud voice, and the congregation was to be encouraged to share.

A communal act of consecration? Not quite. The planners "plainly" believed in it, but they knew it would never be accepted by their people or "the Church at large," so "radical a departure" would it be "from hallowed tradition."

So they did the next best thing, calling for translations of the mass (missals) and reading of the gospel in the vernacular after the priest read it in Latin.

Which had become standard practice by the 20th century, as some of us remember.