More Questions On The Anglican Patrimony

I was more curious on exactly what's prescribed for ordinariates in the Divine Worship Missal, and I've come up with more questions than answers. For instance, in the order of mass, a Last Gospel does not appear after the mass in authorized Books of Common prayer, unless someone can make this clear to me. For instance, in the 1928 BCP, the eucharist ends with the blessing. There is no mention of a Last Gospel.

In the Concluding Rites of the Divine Worship Missal, we see

42. Where it is the custom, the Last Gospel (Appendix 6) may follow as a concluding devotion and is recited immediately after the dismissal. The Last Gospel is especially appropriate in Christmastide, except on Christmas Day when it is the Gospel appointed for Mass. On Christmas Day, the Gospel for the Epiphany (Matthew 2:1-12) may be read as the Last Gospel. The Last Gospel is omitted at the Mass of Palm Sunday, at the Mass of the Lord's Supper on Maundy Thursday, at the Easter Vigil, and at Masses followed by a procession.

I simply don't know how common the Last Gospel is in ordinariate celebrations, although given the over-the-top culture that seems to prevail, it must be used pretty frequently, even though it's optional. Its use in Anglo-Catholic parishes seems to date from a uniate mass created about 1905 and never authorized by any denomination as far as I know. This, or something like it, was used at St Mary of the Angels Hollywood, and there was a Last Gospel at every mass there. However, this is not "Anglican patrimony". If anyone can provide information on which ordinariate parishes celebrate a Last Gospel and when, I'd be very interested.

Next, the Roman Canon, which is the only eucharistic prayer contained in the Divine Worship Missal. The anamnesis, the "remember" passage after the profession of faith in the Divine Worship Missal, is far longer, 439 words with rubrics, than in the 1979 BCP Rite One, which is 251 words. The DW Roman Canon contains all the references to Abel, John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia and Melchisedech that do not appear in BCPs that I'm aware of. How is this "Anglican patrimony"?

There is an alternate version of the eucharistic prayer in the Divine Worship Missal that resembles the ones in BCPs much more closely, but it may not be used on Sundays. UPDATE: A visitor says,

This is a retrotranslation into "Cranmerese" of EP II. I was told a few years ago that those who drew up the Divine Worship Missal were divided over whether the only permitted EP should be the Roman Canon or "a shorter one" for optional use on weekdays. Eventually, the majority decided in favor of a shorter one. The "shorter one" which they actually wanted was EP III (retrotranslated into "Cranmerese," of course), but EP II was "forced on them" by Rome.

And this takes me back to the use of the different eucharistic prayers. The Divine Worship Missal contains General Instructions of the Roman Missal, of which paragraph 364 lays out the generally understood uses of the eucharistic prayers. It says,

c) Eucharistic Prayer III may be said with any Preface. Its use should be preferred on Sundays and festive days.

Except that as we've seen, the Divine Worship Missal has no Eucharistic Prayer III, the one commonly used in diocesan parishes for Sunday mass, which is far less stuffy and unwieldy than the version of the Roman Canon in the DW missal. So at least modern versions of the Book of Common Prayer used in the US contain Anglican eucharistic texts that actually correspond more closely to the OF Eucharistic Prayer III. How is it "Anglican patrimony" to require communicants to endure a celebration much longer and stuffier than either the Anglican mass or the normal Catholic Sunday mass?

This question, as far as I understand it, applies mainly in the US and Canada, since the UK ordinariate primarily uses the OF mass, and I would assume this would normally be Eucharistic Prayer III on most Sundays.

I will be most interested in whatever info visitors can provide on local usage at individual ordinariate parishes. However, it's hard to avoid thinking that the "Anglican patrimony" promoted by apologists for Anglicanorum coetibus is something made up to further a pre-Conciliarist agenda and not actually intended to be familiar to real Anglicans. If anyone can give me greater insight into how the various parts of the DW liturgy relate to the OF, I would also be most grateful.