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I was a bit bored, so here's the NO vs. TLM side by side. I also included a Sign of the Cross counter. I struggled a bit to get to the 52, but I think I got it. Although I think if you include the 2nd Confiteor you get to 53.
Please let me know if I messed up somewhere  :grin:
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I think most everyone here agrees that it is vastly superior.  From a strictly literary perspective, the only thing the Novus Ordo has in its favor is that more of it is spoken for the congregation to hear, and the vernacular is typically used.

From a spiritual, personal perspective, I prefer going to the Traditional Latin Mass.  The Novus Ordo seems very disjointed to me.  When I go to the Novus Ordo, I have trouble meditating during the Mass, because it feels so "busy."  There's too much that I, as a person in the pew, have to say and do.  Perhaps it's because of my personality, but those are actually a distraction from prayer, not an aide to it.  I would much rather meditate silently on the prayers of the Mass, and let the priest and server alone say them aloud.  I also find that the Novus Ordo has unnatural pauses, which are distracting because of the unpredictability.  I can meditate throughout the whole liturgy if it flows smoothly, but if it doesn't, it's very distracting.  During one of those pauses, it is especially frustrating when they end because my meditation is interrupted.  The many different options in the Novus Ordo doesn't help things either.  I don't need to understand every word or action, and I don't need variety.  My variety comes from what God gives me in prayer.
One of worst parts of the NO for me are the alternate Eucharistic prayers. The vast majority of priests use them 99% of the time. Before you have a moment to think, it's all over.
See also the comparison by the Latin Mass Society of England and Wales.  It's older and uses the 1970s English translation of the Novus Ordo, so it's useful to have an updated one.  Though I think the end result is essentially the same.
I've seen that one before although i had never seen anything with the new translations. Thankfully, the new translations rid themselves of some of the issues, especially with the consecration, that the old ones had.
"[T]he intention of Pope Paul VI with regard to what is commonly called the Mass, was to reform the Catholic liturgy in such a way that it should coincide with the Protestant liturgy.... [T]here was with Pope Paul VI an ecumenical intention to remove, or at least to correct, or at least to relax, what was too Catholic in the traditional sense, in the Mass, and I, repeat, to get the Catholic Mass closer to the Calvinist mass" (Jean Guitton, French philosopher, Lay Peritus (Expert) at Vatican II, and close friend of Giovanni Montini/Paul VI quoted in radio program “Ici Lumiere 101,” broadcasted by Radio-Courtoisie, Paris, December 19, 1993, translated by Adrian Davies in Latin Mass, Winter 1995 [IV, 1], pp. 10-11.) cited in Apropos, #17, pp. 8f; Christian Order, October, 1994.

“...nothing in the renewed[i.e. the NOR - the NEW Order]mass need really trouble the Evangelical Protestant.”  (M.G. Siegvalt, Protestant Professor of Dogmatic Theology, Strasbourg.)

- “This Novus Ordo Missae [NEW Order of Mass] is so profoundly Ecumenical that it is theologically possible for Protestants to celebrate the Lord's Supper in the same words.  The simplified Offertory does NOT anticipate a sacrificial act [as it does in the Ancient Roman Rite] and therefore does away with the difficulty which the “old” Offertory [of the Ancient Roman Rite] presented to Ecumenical efforts.” -- Max Thurian, Protestant theologian and "observer" at the Consilium, on the New Mass, 1969

Father Martin Patino, one of the members of the Concilium who assisted in preparing the New Order of the Mass, stated in a commentary on the General Instruction of the New Missal:

"The [new] mass is not an act of the priest with whom the people unite themselves, as it used to be explained. The Eucharist is, rather, an act of the people, whom the minsters serve by making the Savior present sacramentally... This former formulation, which corresponds to the classical theology of recent centuries, was rejected because it placed what was relative and ministerial (the hierarchy) above what was ontological and absolute (the people of God)." (The New Order of Mass, Official Text of Instruction, English Version and Commentary, translated by the Monks of Mount Angel Abbey (Collegeville, MN: Liturgical Press, 1977).