St. Michael’s Abbey, CA

Yes, my oldest son was there for seven years but discerned out.

Most of the younger men there preferred the TLM and many TLM parishes in the region were staffed by Norbertines.

The older men still in leadership positions were “sons of VII” and cling to the Novus Ordo.

My bet is eventually they return to the Norbertine Rite of the TLM. Yes, there is such a thing.

Their chant records are exquisite

 

https://www.newliturgicalmovement.org/2006/11/premonstratensian-rite-summary.html
Premonstratensian Rite: A Summary
[Summarized and condensed from the Catholic Encyclopedia and Archdale King's, Liturgies of the Religious Orders]

The Premonstratensian, or Norbertine, rite differs from the Roman in the celebration of the Sacrifice of the Mass, the Divine Office and the administration of the Sacrament of Penance.

The Missal

The Missal is proper to the Order and is not arranged like the Roman Missal. The canon [of the Mass] is identical, with the exception of a slight variation as to the time of making the sign of the cross with the paten at the "Libera nos". The music for the Prefaces etc. differs, though not considerably, from that of the Roman Missal. Two alleluias are said after the "Ite missa est" for a week after Easter; for the whole of the remaining Paschal time one alleluia is said.

The Breviary

The Breviary differs from the Roman Breviary in its calendar, the manner of reciting it, arrangement of matter. Some saints on the Roman calendar are omitted.

The feasts peculiar to the Norbertines are: St. Godfried, Confessor, 16 January; St. Evermodus, B. C., 17 February; Blessed Frederick, Abbot, 3 March; St. Ludolph, B. M., 29 March; Blesssed Herman Joseph, C., 7 April; St. Isfrid, B. C.,' 15 June; Saints Adrian and James, Martyrs, 9 July; Blessed Hrosnata, 19 July, 19; Blessed Gertrude, Virgin, 13 August; Blessed Bronislava, Virgin, 30 August; St. Gilbert, Abbot, 24 October; St. Siardus, Abbot, 17 November.

The feast of St. Norbert, founder of the order, which falls on 6 June in the Roman calendar, is permanently transferred to 11 July, so that its solemn rite may not be interferred with by the feasts of Pentecost and Corpus Christi. Other feasts are the Triumph of St. Norbert over the sacramentarian heresy of Tanchelin, on the third Sunday after Pentecost, and the Translation of St. Norbert commemorating the translation of his body from Magdeburg to Prague, on the fourth Sunday after Easter.

Besides the daily recitation of the canonical hours the Norbertines are obliged to say the Little Office of the Blessed Virgin, except on triple feasts and during octaves of the first class. In choir this is said immediately after the Divine Office.

[From Archdale King:] The 'Reform' of the Premonstratensian Liturgy:

The ancient [Premonstratensian liturgical] tradition rapidly lost ground after the death of Abbot Despruets (ob. 1596). His successor, Francis de Longpré (1596-1613), seemed at first inclined to follow the 'old paths', and in March 1603 he confided to John Lepaige, a religious of Prémontré, the task of re-editing the missal and office books according to the most reliable manuscripts of the Order. Two years later (1605), however, the general chapter expressed the desire to effect a harmony between the old customary and the new Roman books.

A breviary based upon that of Rome was published in Paris in 1608, but the work of compromise satisfied no one. A section of the Order wished to adopt the Roman rite in toto, while there were those who demanded a return to traditional usages. In the general chapter of 1618 the German abbots, especially those of Swabia, attempted to force the introduction of the liturgical books of the Pian reform. The majority of the chapter was averse to anything so drastic, although it was agreed to 'reform' the books on the same principles as those which had guided the Roman reformers. In the breviary: hymns and ferial antiphons were to be taken from the Roman book, and the chant of the Genealogy of our Lord at Christmas and the Epiphany was to be suppressed; while as regards the missal: votive Masses and Masses for the dead were to be altered, in order that they might approximate more closely to the Pian text; while sequences, except those for Christmas and some of the greater feasts, were to be abolished.

Peter Gosset, the abbot-general (1613-35), was directed to see that these measures were carried out. A new breviary appeared in 1621, and a missal in the following year (1622). Few changes were made in the breviary: hymns, antiphons and responsaries were not corrected, but there were alterations in the lectionary, common of saints, choice of psalms at vespers, and in certain of the chapters and prayers.

The work on the missal was more drastic, and the Order accepted the Ordinary of the Mass in its Pian form. The changes in the temporal included no more than the lessons for Advent and the introduction of the Roman arrangement for the concluding Sundays after Pentecost, but in the sanctoral few feasts remained unchanged beyond those for our Lady, the apostles and some of the more important solemnities; while feasts, borrowed from the Roman calendar, were substituted for traditional commemorations. Masses for the dead now conformed to the Roman model, save for some few survivals, and the series of lessons in the Missa quotidiana pro defunctis, distributed for the days of the week, was abandoned. Votive Masses (familiares), including those de Beata, suffered cuts and amendments, and the number of sequences was drastically curtailed. This suppression of sequences was prescribed by the general chapter of 1660, and in the missal, which appeared three years later (1663), Laetabundus for the three Masses of Christmas was the only sequence not to be found in the Pian book.

read the rest at the link