The pastor and I recently had an argument about the preparation of the chalice. It was a small point, but one with important implications for the Roman rite liturgy at this point in history.
Over time I have fallen into the habit of preparing the chalice with some of the actions only explicitly called for in the EF. I push the purificator in to wipe the inside. Then, removing the purificator to one hand, I infuse the wine and then the water with the appropriate prayer. I then wipe the stray drops before returning to the center of the altar to offer the wine.
The pastor argues that this draws too much attention to what is essentially a functional part of the modern Roman liturgy. What's more, since the Precious Blood will be consumed from all 'sides' of the cup, stray drops aren't a big deal anyway. Neither the rubrics nor the GIRM demand any such concern. On the other hand, Bishop Elliott recommends exactly the procedure I described, though without citation. (This is how I learned it, not from the EF.) He's not an official authority, but someone to whom I am grateful for answering many little questions when I was first starting to celebrate Mass. I give his book to all of our newly ordained.
It brings up some basic questions. On the one hand we don't want to clutter the "noble simplicity" of the modern Roman liturgy with Tridentine accretions. On the other hand, our Holy Father has called for a "mutual enrichment" of the two forms of the Roman rite. Does my extra-rubrical chalice preparation fall into such a category? More basically, given that it is our desire to follow the rubrics, doing less than they ask is certainly out of the question. But what about doing more than the rubrics demand?