Fr. Peter, I can easily do what you ask. I originally joined a monastic parish which used the Sarum for its regular worship. It wasn't so much that I decided to "go Sarum" (the farthest thing from my mind at the time!), but that I joined a parish, then the nearby monastery of several monastics, which happened to use the Sarum services. I found the worship to be uplifting, heavenly, and carried out by very sincere people, which appealed to me greatly. The parish and monastery were using the Sarum because they had been convinced this was a good thing, by Fr. John Shaw of the Russian Orthodox Church Abroad. He provided initial impetus and occasional translations. Perhaps more importantly, it was he who convinced us not to do certain things which were of later Roman Catholic provenance--the use of the Eucharist in processions; the later-added elevations during the Canon; etc.
When at one point we had no one to read Latin or to be a "go-to" for historical liturgical process, I threw myself into the Latin language and began to acquaint myself with the original manuscripts. The more I learned, the more I realized what tremendous potential this Use of the Roman rite had, for missionary work. It must be borne in mind that the situation on the ground there, was never a "hothouse" in conception. I never had free rein in producing anything, many of my preferences were not blessed to be done, etc. Liturgical materials were evaluated in terms of historicity but with an eye to real and present pastoral concerns. At its height the parish there had over 50 attendees on a Sunday, and the whole congregation joined in on the main chants. The effect was quite powerful, the faith of the people quite sincere. Nothing was carried out for the sake of experiment. It was done soberly. As prior of the monastery, I introduced daily services, at first just Compline. Then we went to Vespers. Then Vespers and Compline. Then we added Matins. We sang Mass with full chant three to five times a week on average. We chanted the offices. The monastic life was carried out sincerely, if a bit in isolation from mainstream monastic centres of the Orthodox world. And the efforts to get canonical--which lasted years and years--form an entire story besides.
I saw that to do Sarum services every day was Orthodox, beautiful, practical, well-respected by those attending, ... it was everything that a Western rite in Orthodoxy should be. Of course, we had a "constituency" which was an even mix of converts from Roman Catholicism, Anglicanism, other Protestant bodies, other religions, and little or no religion. There was no "base" to cater to, so we never had to tried to please anybody's BCP, or Tridentine, or other, predilections.
Almost all the objections well-meaning, pious Eastern Orthodox might have against the Western rite, were and are resolved by use of the Sarum services. Orthodox folk who could never have accepted a Protestant rite service or a Tridentine rite service as genuinely Orthodox, as natively Orthodox, found it easy to so accept the Sarum as it was preserved and celebrated in the old community. A GOA monk recently had a spirited discussion with another Greek monk who was dead-set against Western rite. When the first monk was able to show the second monk the treasures of the West's Orthodox period, from "Orthodox Prayers of Old England," the second monk checked it out and within about 15 minutes was persuaded that this Sarum rite Orthodoxy was a great and good thing. That's typical.
It should be pointed out that the Sarum Use had an Orthodox origin and ended up, historically, in the domain of heresy after the Schism of Rome. It is not a difficult task to correct for all the (very few) changes which occurred in the rite as a result of its contact with post-Schism currents in the Roman Catholic church. Once you do that, the result is something easily digestible to, acceptable by, venerable by, Orthodox folk as a whole. So I think the Sarum Use or something akin to it, is the future of WR in Orthodoxy. I am content to let it prevail by a process of natural selection (if you will) which may take centuries, rather than by wheedling anyone to use it or trying to get authorities to force anyone to use it.
About editorial process, I simply decided on the most rigorous historically-rooted editorial process that has ever been used for any Orthodox Western rite: only liturgical texts which were Sarum or from neighbouring dioceses, prior to the Reformation, could be considered for inclusion. Thus anything that came from continental uses was strictly excluded, as well as everything post-Reformation. In preparing new books for publication under the aegis of the ROCOR, my editorial methods have become even stricter and the documentation will be absolutely meticulous. Careful documentation of sources was impossible in some of the books I published as St. Hilarion Press, because of ecclesiastical obediences to the contrary. But now I can be as meticulous as I wish. This will be helpful, since some people, being ignorant of the liturgical manuscripts themselves, imagined all kinds of rite-mixing was going on. Nothing could be farther from the truth.
Well, it may be that my toothache is preventing me from focusing and I'm rambling. I'll stop for now and resume the rambling later.