Legislation cannot change historical facts. Nor can an act of legal positivism determine what is or is not part of the lex orandi of the Church.
The Catholic World Report has published an interesting article on TC and I've highlighted a couple of passages that caught my eye.
I think the key thing is that the "Blind Suicidal Obedience is a thing of the past". Let us truly hope so! This is something that has been a key question for decades amongst Traditional Catholics.
As the author mentioned, I am Catholic, sub-species Traditional Catholic 😎.
For further reading here's a link to my series on True Obedience (link).
P^3
Corruption of the liturgy?:This theory, sometimes called “antiquarianism [Tradical: Condemned by Pius XIII]”, denigrates all liturgical forms growing up in the life of the Church from the fall of the Roman Empire through to the Renaissance – approximately 1,000 years – denying the possibility that the Holy Spirit could inspire legitimate developments in the liturgy in this period. It is staggering in its arrogance, but truly useful as a political tool. In the end even Paul VI resisted its harshest implications, refusing liturgists’ demands to abolish the Roman canon, the Confiteor, the Orate Fratres, etc. (In practice, one may argue, they were abolished nevertheless by becoming mere options, or by being mal-translated, but that is another issue.)
Vatican II and the implementation of reform: In the midst of this, the official group entrusted with the implementation of the Council’s reform (the “Consilium”) whether through enthusiasm, sheer opportunity or sincere conviction that it was for the good of the Church (or a combination of these factors), went well beyond the reform envisaged by the Council and produced rites that owed more to the desires of key players on the Consilium than they did to the principles of the Council’s own Constitution on the Sacred Liturgy. Where did the Council call for new Eucharistic Prayers? Where did it authorize the 100% vernacularization of the liturgical rites? One could enumerate further examples. The Consilium’s Secretary, Father Bugnini himself, boasts in his memoirs of exceeding the Council’s mandate.
Reforms under St John Paul II and Benedict XVI: St John Paul II’s election in 1978 sought a stricter implementation of the reformed liturgical books – abuses were strongly denounced – and in 1984 a limited permission was given for the usus antiquior as a means of healing divisions that had hardened under Paul VI. This permission was widened in 1988 in response to Archbishop Lefebvre’s unlawful consecration of bishops, and, significantly, because the Pope recognized the “rightful aspirations” of those attached to the previous liturgical reforms. This recognition facilitated the formation of Institutes and personal parishes and other communities of which the usus antiquior was (and is) the lifeblood. The full, conscious and actual participation in the liturgical rites witnessed in these communities to this day – something of which the Council Fathers would be proud – has borne significant fruit ever since, particularly in attracting the young and in generating vocations to the priesthood and religious life.
Conclusion: Legislation cannot change historical facts. Nor can an act of legal positivism determine what is or is not part of the lex orandi of the Church, for as the Catechism teaches, “the law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and living Tradition” (par. 1124) – of which the bishops, and first amongst them, the Bishop of Rome, are guardians, not the proprietors. ... This led him (Benedict XVI) to conclude that: “What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.” He insisted that “It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.”
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