It seemed to Gregory and me that it would be a good idea to start a new list here, instead of making the earlier omnium gatherum even longer than it already is. The amount of powerful and perceptive writing, usually highly critical, elicited by the Pope’s decision last week has been a heartening sign of the long-term effects of the pontificate of Benedict XVI on the life of the Church. There is no doubt that Summorum Pontificum produced not only the fruit of a much-increased use of the older liturgical books, but also a widespread desire for liturgical peace on an almost “free-market” model. I’m not saying that happened everywhere; we know that implementation has been terribly uneven. But the proponents of the shutdown of the usus antiquior greatly underestimated the extent to which it had already become a normal and even integral feature of the ecclesiastical landscape in many places. The most common observation in recent days has been that many bishops seem to be choosing to avoid polarizing and embittering their flocks by a rigorous application of the motu proprio. Most have granted temporary authorization for priests to continue saying the Roman Rite, and it might happen that this temporary period extends into a future where the temporary dispositions become permanent. I am not so sanguine that I expect there to be no trouble or strife in various places, and we have many bridges to cross before anyone can say the enormous threat posed by Traditionis Custodes has been overcome. We have, for example, the religious communities and societies of priestly life to worry about: there are those who will certainly want to FFI or Mariawald them. Hopefully, the authorities will will have noticed the global two thumbs down, and, one hopes, will take their steps more cautiously.
New Liturgical Movement: Continuing the List of Articles on Traditionis Custodes
New Liturgical Movement: Continuing the List of Articles on Traditionis Custodes
