I ought to know: after all, I'm guilty of most of these, and then some.
Some interesting reflections, from The Southern High-Churchman (my emphases):
Among other things, I think I made the mistake of mistaking ideology and this-worldly institution for Tradition and Church. Coming from the Anglo-Catholic tradition, it seems useful to begin there, with some things that may at first seem trivial, and I apologize if this seems round-about, but my argument depends on examine the problem of tradition, and especially of liturgical praxis, since "the law of praying establishes the law of believing."
I think one serious mistake that many Anglo-Catholics made, that I made, was to take current Roman Rite practice in the Roman Church as their model. We have our own tradition, which goes back to St. Augustine of Canterbury, and that tradition already includes everything of consequence that the Anglo-Catholics strive for. I am not saying we cannot learn from, or even borrow from RC's (including baroque-style vestments), but the model must be our own tradition. Likewise this does not mean that recovery is not part of the program. It must be our duty to "restore those things that are gone to decay" and I would include among that the venerable Roman Canon. So, while I would not now use the current Roman Missal, I am sympathetic to the English and Anglican Missals, using the latter, which happily provides Sarum options. Latin in the liturgy is another thing we need to revive, although it never fell out entirely, being in use at the two ancient Universities of Oxford and Cambridge, (which also maintained, through its celibate fellows, the spirit of monastic life until the revival of that in the mid-19th century). I celebrate in Latin as often as I can, that is whenever I am not dealing with a congregation who would be alienated by its use, and for my private prayers use a form of the ancient Roman office that was in use in England prior to the Reformation (key elements of which were likewise long preserved in the universities), and taken up again by religious communities during the Catholic Revival.
To take another problem, taking the position that Anglican-style vestments, with their pre-Reformation origins, are somehow Protestant, seems to me a very un-catholic and sectarian approach into which some Anglo-Catholics have fallen. Many Anglo-Catholics also adopted the Novus Ordo. However, when I look at the Novus Ordo Missae and the ethos that produced it, it seems to me the product of a repressed sexuality, especially homosexual desire, that came out in destructive anger towards the liturgy. (I believe it is sacramentally valid. I believe it can be celebrated reverently, and I know of good priests and congregations that do so—but they are a decided minority.) I would say that there is much about it that is consequently un-catholic. There is a lot in the current Anglican liturgies that is an improvement, but for Anglicans to have taken on so much of the Novus Ordo and its ethos, the whole a deeply flawed and foreign product, and one that is the result of a deeply conflicted and repressed sexuality, seems to me a terrible mistake. To my fellow Anglicans I would say that we need to get over being governed by other people's neuroses, deal with our own, and get back to the fullness of our own tradition. Further, our approach to Scripture, Tradition, and Reason gives us a much better theoretical basis to address the crisis in human sexuality, if only we will use it.
Some would say that the ordinariates for former Anglicans set up by order of Pope Benedict XVI in Anglicanorum Coetibus allows for us to keep our traditions in union with the Roman Church. However, the fact that the ordinariate in this country does not use Anglican-style vestments, does not use the traditional Anglican lectionary, and was forbidden the use of the traditional Latin liturgical forms, is to me more than sufficient evidence of the un-catholic and sectarian spirit behind its the implementation of Anglicanorum Coetibus (though not about the Pope who authored it), and the un-catholic and sectarian approach of the Bishop's Conference and the Roman dicasteries, commission, and bureacracy that implemented it. In short, insofar as the presumed goal of the ordinariates was catholicity, they have failed by failing to respect the Anglican tradition, and this reveals a profound and wider failure in the Roman Church—one which made keeping the legitimate traditions that I received impossible.