You can read all about it at the Pray Tell blog, written by the project editor himself, Fr. Anthony Ruff.
Fr. Ruff includes some fairly detailed explanation of the rationale behind the new Vesperale - it honestly reads like a rough draft of a proper forward. Chant aficionados will have much to chew on.
A few interesting notes from the article:
Vespers is sung daily in Latin at Sant’ Anselmo, allowing the international community to pray this key office together as a community. Uppermost for me was that the new book be as user-friendly as possible, since so many students and professors have done little or no Latin chant in their home monasteries. Vernacular chant based more or less on Latin is what predominates in monasteries around the world now.Interesting, no? Invariably, it will strike some readers as "proof" that a Latin liturgy can foster community, but context is everything. In this instance, there is a presumption at the monks at Sant' Anselmo would know Latin on account of the location being an academic hub as well as monastic. Latin still has its utility, though context is everything.
Early on the leadership at Sant’ Anselmo decided that the psalter distribution would be that of the four-week reformed Roman office, not the old Benedictine one-week distribution or any of the other schemes in the The reason is sound: many monks at Sant’ Anselmo are praying other offices in vernacular using the Roman office (daily sung Lauds and Mass in Italian in the main chapel uses the Roman office), so it makes sense to link up with that. The calendar, of course, is that of Sant’ Anselmo.
Less than encouraging. While the Rule makes allowance for some modification of the order, it still insists on a one week psalter. This said, even the Psalterium Monasticum entertains alternative psalter schemas that were designed to deviate from that principle. The decision to adopt the current Roman schema is pragmatic, though one wonders how a parochial psalter meshes with the charism of monastic life. The decision is slightly disheartening since Benedict's schema is one of the oldest in continuous use.
The insight provided into both the liturgical life at Sant' Anselmo and in the upper echelons of the order demonstrate why there will not likely be any significant rebuke of the liturgical reforms. What one glimpses is the image of a liturgical life that is...get ready for it...ORGANIC to the community. This is something reform of the reform types and traddies will eventually need to wrap their mind around. The Novus Ordo is less an imposition from on high and increasingly the natural liturgical expression, one that is cultivate by the community. If one objects to that reform or the liturgical culture surrounding it, one must make some very hard choices.
I don't write this to gloat or endorse the Pauline liturgy (I genuinely have no dog in that fight). I write this because the tipping point is past. The period to argue against the liturgical reforms of the Roman Church is, practically speaking, over. The Novus Ordo has become what more traditional writers portray the Tridentine liturgy to have been prior to the reforms of the 20th century - it is the organic liturgical expression of the majority of the Roman Church. Whatever development, for well or ill, happens, it will use the Pauline liturgy as its template.