It might be instructive when examining this "novel" idea, to look at the effect emphasis on temporary ordination in Thai society has had on the quality of the Sangha. I don't know that any formal research has been done on the subject, but given the amount of time, energy and money involved, it doesn't seem difficult to draw an inverse correlation between emphasis on short-term ordination and overall dedication to practicing the Buddha's teaching. Short-term ordination has long been an important source of quick money, fame and respect for monasteries in Thailand, which I dare say has brought with it:
1) a misunderstanding of the role of a monk (placing as it does more importance on social work than enlightenment),
2) a diminished interest in long-term ordination (try convincing a Thai monk to give up the wife and job waiting for him to continue on after his monk "graduation" or even explaining to him that ordination is for the purpose of attaining enlightenment), and
3) an obsession among the monastic sangha with things like money, fame and respect, all of which we know are armies of mara.
Maybe I'm wrong here but if I'm right, it doesn't say much for this project or others like it. If one's intention is to ordain temporarily, wouldn't it be better to follow the orthodox paths for temporary ordination, viz. five or eight precepts? This seems like little more than using the monkhood as a gimmick to attract spiritual tourists; heck, I probably would have gone for it if it had been there when I first went to Thailand, and I guarantee that says little in support for it. We are responsible by our portrayal of Buddhism for the impression it makes on newcomers to the path - just because temporary ordination is attractive, doesn't mean it will promote a true understanding of what the Buddha taught.
I think the counterargument to all of this is that short-term ordination allows a wider audience to "experience" the teachings first-hand. There are two problems that I can see with this commonly cited virtue of short-term ordination:
1) it seems more likely to impress people as a glorified cultural ritual than true spiritual practice, especially given it is obviously men-only and therefore not intrinsic to the path anyway.
2) I guarantee that the strain put on the long-term sangha more than nullifies any benefit gleaned by the high-turnover "temps" - from simple things like spending all your time teaching noobies how to keep their skirts from falling down to more complicated problems like how to divvy up the spoils after they're gone.
Not sure if this is out of line, but here's a verse as food for thought, just because it mentions accepting money (not because I think so badly of monk-for-a-month):
"rāgadosaparikkiṭṭhā, eke samaṇabrāhmaṇā.
avijjānivutā posā, piyarūpābhinandino.
"suraṃ pivanti merayaṃ, paṭisevanti methunaṃ.
rajataṃ jātarūpañca, sādiyanti aviddasū.
micchājīvena jīvanti, eke samaṇabrāhmaṇā.
"ete upakkilesā vuttā, buddhenādiccabandhunā.
yehi upakkilesehi , eke samaṇabrāhmaṇā.
na tapanti na bhāsanti, asuddhā sarajā magā.
"andhakārena onaddhā, taṇhādāsā sanettikā.
vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhava"nti.
-- AN 188.8.131.52 upakkilesasuttaṃ
Stained by lust and anger are certain priests and contemplatives,
men enveloped by ignorance, delighting in endearing forms.
Alcohol they drink and liquor too, partake in sexuality,
to money and precious metals do they consent - unwise ones,
by wrong livelihood live certain priests and contemplatives.
Obstructions are these called by the Awakened One, kinsman of the Sun.
Due to these obstructions certain priests and contemplatives
glow not, nor shine; impure, stained beasts.
By darkness bound, as slaves to craving led ever onward they,
expand the grotesque cemeteries and ever take up further becoming.