Finally, some coverage of the reality that the liturgical changes of V2 did not suddenly appear out of thin air in the 1960s, though it probably felt that way for many. The educational materials mentioned here also help explain how we had highly involved members of the laity who were ready to smash altars and whitewash the sanctuaries…all the “best” sources had been priming them for it over many years. The Liturgical Movement could also stand with another wave of critical (as opposed to hagiographical) scholarship while avoiding rad-trad excess. The roots of the good, the bad, and the ugly of post-conciliar liturgy go deeper than most people realize.
Finally, some coverage of the reality that the liturgical changes of V2 did not suddenly appear out of thin air in the 1960s, though it probably felt that way for many. The educational materials mentioned here also help explain how we had highly involved members of the laity who were ready to smash altars and whitewash the sanctuaries…all the “best” sources had been priming them for it over many years. The Liturgical Movement could also stand with another wave of critical (as opposed to hagiographical) scholarship while avoiding rad-trad excess. The roots of the good, the bad, and the ugly of post-conciliar liturgy go deeper than most people realize.